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A COMPREHENSIVE HISTORY 
OF THE DISCIPLES OF CHRIST 



COMPREHENSIVE HISTORY 



OF THE 



DISCIPLES OF CHRIST 

Being an account of a century's effort to restore 
primitive Christianity in its Faith, Doctrine, and Life 



BY 



WILLIAM THOMAS MOORE, LL.D, 

Author of " Preacher Problems," " Supremacy of the Heart Life," 

" Man Preparing for Other Worlds," 

Etc., Etc. 




New York Chicago Toronto 

Fleming H. Revell Company 

London and Edinburgh 



«$ 



6 



<#f ^ 



Copyright, 1909, by 
FLEMING H. REVELL COMPANY 



New York: 153 Fifth Avenue 
Chicago : 80 Wabash Avenue 
Toronto : 25 Richmond St., W. 
London : 2 1 Paternoster Square 
Edinburgh : 100 Princes Street 



© 



PREFACE 

The following pages deal with a movement rather than 
a chnrch or churches. The plea of the Disciples of Christ 
is much more comprehensive than that of any religious 
denomination that existed a century ago, or that has ex- 
isted since that time. The religious awakening, produced 
by the Campbells and those associated with them, affected 
more or less the whole of religious society. It was a move 
on the strongholds of sectarianism, and a high call to 
liberty of thought, liberty of speech, and the right of 
individual interpretation. It was, first of all, a protest 
against the reign of priestcraft and religious despotism. 

In the beginning of the movement, no one thought much 
about church or churches. There was no thought at all 
about establishing another religious denomination. The 
primary aim was to break down the walls of sectarianism 
and give freedom in Christ Jesus to all earnest souls. 
From this point of view it was practically a second Protes- 
tantism. It was a movement on Society, and its aim was 
to reform all religious denominations so as to bring them 
into harmony with the teaching of the New Testament 
Scriptures. 

But it was even more than this. It was an honest, 
hearty plea for Christian union. It affirmed for all the 
children of God the right to differ hut not to divide. This 
has always been a fundamental principle with the Disciples 
from the day the great " Declaration and Address " was 
issued by the " Christian Association " to the present time. 
To put the matter, with respect to religious association 
and fellowship, in mathematical language, the Disciples 
have always contended for the greatest possible numerator 
with the least possible denominator; or the greatest pos- 
sible individual liberty with the least possible divisive ele- 
ment. In other words, they have made very much of 
Christ Himself, as the foundation of the Church and the 
basis of Christian union, but, at the same time, they have 
made very little of doctrines, opinions, and human creeds, 



vi PREFACE 

which divide into denominations, and thereby weaken the 
people of God in their effort to take the world for Christ. 

During the first stages of the movement it may properly 
be called a "Reformation/' for at that time its ad- 
vocates sought most earnestly to reform the churches 
which already existed, rather than to organise new 
churches which might result in a separate religious people. 

But it soon became apparent that these earnest men 
could not maintain the position which they at first as- 
sumed. They were practically driven into a separate or- 
ganisation, and consequently they had to justify their 
separate position by contending for a complete restoration 
of Apostolic Christianity. During this special period, 
which extended from about the year 1830 to the year 1870, 
the movement may be called a " Restoration movement," 
as that was emphatically the chief plea made during the 
time indicated. 

However, about the year 1870, following closely upon 
the conclusion of the Civil War, there was a growing 
spirit among the Disciples of " Toleration " with respect 
to the religious denominations, and this finally showed it- 
self distinctly in federation with these denominations, in 
so far as there were points of agreement between these de- 
nominations and the Disciples, these points of " agree- 
ment" furnishing a working basis, but not sufficient for 
complete organic union. Since then, there has been a dis- 
position to seek for Christian union in emphasising these 
points of agreement rather than the points of difference. 

In taking this important step, it is understood that the 
Disciples have not given up any distinctive matter for 
which they have ever contended, but that they have simply 
changed the emphasis with respect to some things, about 
which there is room for honest difference of opinion. 
Meantime, the denominations have been coming nearer 
and nearer to the main position of the Disciples. In short, 
there has been an approach to one another, and thereby 
they have illustrated what Mr. Campbell meant when he 
said " approaches are better than reproaches." When he 
said this, he was arguing against a sectarian spirit which 
seemed to possess some of his own people; and this sec- 
tarian spirit, which every now and then came to the front 
among the Disciples themselves, was one of the things 



PKEFAOE vii 

that Mr. Campbell used all of his power to suppress dur- 
ing the days of his active ministry. 

It is highly probable that history will finally affirm that 
Alexander Campbell, more than any other man, and 
the Disciples, more than any other religious peo- 
ple, are responsible for the growing sentiment of 
Christian union which prevails in many of the 
Churches at the beginning of this Twentieth Cen- 
tury. For a time Mr. Campbell was compelled to deal 
vigorously with sectarianism, and in doing this he often 
gave offence to even those who in most things believed 
with him, but who nevertheless thought that his unmerci- 
ful attacks were ill-advised, and frequently without justifi- 
cation. Nor is it necessary now to defend all he said, es- 
pecially in the days of the Christian Baptist. Still, his 
words cannot be properly weighed without taking into con- 
sideration the actual condition of things that existed at 
that time. Even Mr. Jeter, in his " Campbellism Exam- 
ined," half apologises for Mr. Campbell's unmerciful flag- 
ellation of the sects in the following language : 

" That a Reformation was needed by the Christian sects 
of that time none, who possesses a tolerable acquaintance 
with their condition, and the claims of the Gospel, will 
deny. . . . Among the Baptist churches there were some 
sad evils. In parts of the country, the churches were in- 
fected with an antinomian spirit, and blighted by a heart- 
less, speculative, hair-splitting orthodoxy. These churches 
were mostly penurious, opposed to Christian Missions, 
and all enlarged plans and self-denying efforts for pro- 
moting the cause of Christ. In general, the careful study 
of the Scriptures, the religious education of children, the 
proper observance of the Lord's Day, a wholesome, scrip- 
tural discipline, the reasonable support of pastors, and in 
fine, devotion to the Redeemer's cause, were too much 
neglected." 

Undoubtedly the spirit of Mr. Campbell became less 
belligerent as he grew older, and as there appeared less 
and less need for the methods which he used at the begin- 
ning of the Disciple movement. 

It must be remembered that he constantly contended 
that the walls of spiritual Jerusalem could not be rebuilt 
until they were cleared of the rubbish which had accumu- 



viii PREFACE 

lated on them during the reign of the apostasy, and conse- 
quently, while he kept the trowel in one hand, he held the 
sword in the other, as Nehemiah and his workmen did 
when rebuilding the walls of temporal Jerusalem. Never- 
theless, it must be conceded, by all who are acquainted 
with Mr. Campbell's whole advocacy, that he was always 
willing to meet every overture for Christian union, even 
more than half way. While he would never listen to any 
compromise of truth, he was always willing to compromise 
within the truth, as far as this could be done without in- 
jury to the truth itself. In short, he was the very embodi- 
ment of the " unity of the spirit," as it breathes every- 
where in the New Testament Scriptures. But, having 
pledged himself to stand by these Scriptures, it was simply 
impossible for him to listen to any plea for union that 
could not be supported by the plain teaching of the Word 
of God. 

Of course there are those who contend that if he had 
paid less attention to the rubbish on the walls, and more 
attention to simply the material he was putting into the 
walls, his advocacy would have produced less friction and 
might have reached better results. This is doubtful. It is 
easy to say what might have been, but when all the facts 
are taken into consideration, it is impossible to believe 
otherwise than that Alexander Campbell was a man of 
providence, and that his whole career was under the di- 
rection of divine wisdom; and that being so, it is well to 
be careful about adverse criticisms, as these might place 
us in the position of fighting against God. 

There are altogether too many extraordinary incidents 
and conjunctions in the life of Mr. Campbell, and in the 
religious movement of which he was the distinguished 
leader, to believe that these can be accounted for by the 
ordinary laws with which we are acquainted. It seems 
more reasonable to admit the element of Providence in 
these things than to undertake an explanation which prac- 
tically eliminates God and seeks for a solution in the or- 
dinary course of natural laws. Nor can this apparently 
wise conclusion be set aside by the arrogant ipse dixit of 
Rationalism. We are accustomed to the wave of its im- 
perious hand, but we are not always frightened into obedi- 
ence by it, since we have learned that many of its ex- 
planations of apparent difficulties do not really explain at 



PREFACE ix 

all, and even when they have a semblance of reason in 
them they are beset by many more and greater difficulties 
than those which are met in the Christian solution. 

Doubtless this same oracle would explain the appear- 
ance of the " Monitor " in Hampton Roads, at precisely the 
crucial moment, when the " Merrimac " was beginning the 
destruction of the fleet there, as simply the result of 
natural laws, as we understand them. Furthermore, these 
same wise men would probably tell us it was purely acci- 
dental that Moses was saved by the ark of bulrushes which 
his mother had prepared for him, and that there was no 
providential guidance in the fact that his own mother was 
selected as his nurse. They would also require us to be- 
lieve that the finding of the keys to the Babylonian cuni- 
form inscriptions and the Egyptian hieroglyphics, at ex- 
actly the same time when the records of the past were most 
needed to support the testimony of the Bible, had no con- 
nection whatever with any providential guidance, but was 
simply the result of the ordinary course of things. But 
such an explanation is wholly unsatisfactory to any but 
superficial thinkers or depraved hearts. We must dis- 
count either our heads or our hearts before we can be- 
lieve that the hand of God was not in these transactions. 
Equally certain may we be of the providential guidance 
with respect to the conjunction of many other events. 
Christ visited this earth at exactly the time it was ready 
for him. Luther began his reformation at precisely the 
supreme moment. The age was waiting for him. 

Likewise, we see the Restoration Movement of the Dis- 
ciples of Christ was the answer of a providential call for 
a new religious day to begin with the ushering in of the 
Nineteenth Century. America was the country where the 
new day had to dawn, and where the Sun of Righteousness 
had to rise with healing in his beams. America is on the 
road to the conquest of the nations; it is the continent 
where the Christian forces must be organised for the great 
and final forward movement to evangelise the countries 
lying Westward on the other side of the Pacific Ocean. 
But America, at the beginning of the Nineteenth Cen- 
tury, was a religious wilderness, and much rough work 
had to be done before the people could be made ready for 
the day of " sweetness and light," a day which finally did 



x PREFACE 

come at exactly the time when it was most needed and 
when it could be most effective in conquering the world 
for Christ. 

It is only in the light of such a view as this that the 
Disciple movement can be intelligibly interpreted. It was 
not an accidental force, moving on the confusions of 
Christendom, without any intelligent direction, but as 
clearly a providential interposition in religious develop- 
ment as was the Lutheran Reformation, or any other great 
movement in the history of Christianity. At first America 
was a religious battlefield, and the Disciple movement was 
necessarily a fighting movement, and Mr. Campbell was a 
great warrior. 

But, however this may be, it is certain that, after Mr. 
CampbelPs death, the spirit of conciliation became more 
and more distinctly a factor with the Disciples, and 
finally received marked emphasis during the stage of 
" Toleration," the spirit by which the present day is char- 
acterised. 

Looked at from the beginning to the present time, there 
appear to be comprehended in the movement, not only 
three well-defined chronological periods, viz., the Creative, 
the Chaotic, and the Reconstruction periods; but also 
three distinct stages in the development come clearly into 
view. These stages may be, not inappropriately, named 
respectively, the Reformation stage, the Restoration stage, 
and the Toleration stage. Consequently, the following 
generalisation, with proper sub-divisions, will help the 
reader to understand the progressive development of the 
movement for the hundred years of its existence: 

I. Reformation. II. Restoration. 

(a) Idealisation. (a) Separation. 

(b) Hesitation. (b) Justification. 

(c) Investigation. (c) Evangelisation. 

(d) Realisation. (d) Organisation. 

III. Toleration. 

(a) Tribulation. 

(b) Education. 

(c) Cooperation. 

(d) Federation. 



PREFACE xi 

It will be seen that the sub-divisions in this programme 
clearly indicate the different steps in the line of progress. 
The " Declaration and Address " gives us a splendid ideal. 
Soon it was felt that the Christian world was not prepared 
for this ideal, and consequently there followed a time of 
considerable hesitation as to what the next step should 
be. This led to prayerful investigation with respect to 
the teaching of the Scriptures, and this was followed by a 
realisation that some definite position had to be taken, 
as the Christian world did not seem willing to listen to 
the plea for " Reformation." The " Restoration " move- 
ment began in a separation from the Baptists and a justi- 
fication of this separation. This was followed by a re- 
markable success in evangelisation, and this, by the 
organisation of the " American Christian Missionary 
Society," with other important steps in the matter of or- 
ganisation. Then came the period of " Toleration." This 
period began with the tribulation of the Civil War. This 
war settled several things, and among the things it settled 
was that differences must not be emphasised so as to ob- 
scure the great points of agreement. Education became a 
prominent feature of the Disciple movement soon after 
the war, while co-operation in missionary work, through 
the various societies which had their birth when the war 
closed, helped to emphasise the spirit of charity towards 
the denominations, which had already begun to manifest 
itself in a much more definite way than it had done in the 
past history of the Disciples. Finally, the Disciples are 
now engaged in the Federation movement, and this is help- 
ing them to leaven the religious world with the principles 
of Christian union for which they have always contended. 

It is perfectly true that not a few Disciples are still 
hesitating about taking part in this Federation movement, 
for the reason that they are fearful it is more or less a 
surrender of the definite plea which they have always 
made. But this has been the cry of the extreme right 
wing of the Disciple movement in every step of progress 
that has been made. These controversialists have always 
protested against going forward; but all the same, the 
Disciple hosts have continued to march toward the great 
goal of ultimate triumph for their cause. Even the fric- 
tion among themselves, in the long run, has been advan- 



xii PREFACE 

tageous to their religious movement. It has stimulated 
activity; it has awakened interest; more than all, it has 
compelled the Disciples to study the Scriptures, as these 
have always been the sources of final appeal. 

Of course, it is no part of the writer of the pages which 
follow to decide definitely whether the Disciples have al- 
ways been wise or unwise with respect to the steps they 
have taken in making their history. But it is his duty 
to record faithfully what he sees in that history, and 
this is all that is claimed for the generalisation which has 
just been given. 

In the narration of events, the chronological order has 
been followed as far as this could be done conveniently; 
but in a few cases, the matter under consideration has 
been carried forward, without a break, to the present 
time. It was felt that the chronological order has its dis- 
advantages as well as its advantages. But upon the whole, 
it was thought to be the better plan to pursue. This plan 
enables the reader to consider the facts of history in the 
order of their occurrence, and will generally be a con- 
venient help in tracing the relation of these events to one 
another. 

Some will, no doubt, object to the use of the term 
" Disciple " as an adjective. But this is done only for 
historical convenience. Nevertheless, I have little sym- 
pathy with this objection ; and less, if possible, with those 
men who insist on always spelling Disciple with a little d. 
These men cannot be reckoned with except from the point 
of view of charity for their extreme narrowness. Some of 
these are fitly described in the following lines: 

They mint, anise and cummin fondly tithe, 
But weighty matters make them squirm and writhe; 
They strain out gnats from their religious creeds, 
Then swallow camels as regards their deeds. 

The character sketches have been mainly confined to the 
people who have passed to their rewards. It would have 
been pleasing to the writer, if possible, to comprehend in 
the sketches the names of those now living who de- 
serve a prominent place in the history. But it was not 
possible. This has been left for other historians to do in 



PREFACE xiii 

the coming years. In a few instances, where it seemed ab- 
solutely necessary, something has been said as to the char- 
acter and life of those who are still living. But 
the reader will see that there is justification for this, and 
therefore no invidious distinction was intended to be 
made. 

One feature, it is believed, will commend itself to every 
Disciple of Christ. All the histories of the movement, so 
far as they have come under my notice, have been confined 
mainly, if not exclusively, to preachers and educators, as 
the promoters of the movement. In this volume will be 
found, grouped together, the names of very many business 
men who have furnished the sinews of war, while others 
have led the army. It is believed that these generous 
helpers ought, at least, to have their names mentioned in 
the history of the Disciples. It would have been an im- 
possible task to secure all the names worthy of mention; 
consequently, many will doubtless be disappointed in find- 
ing that certain noble names have been omitted. The list 
that is given is the result of considerable* correspondence 
with the best informed men in different sections of the 
country, and if the list is not complete, it should be judged 
according to the facts already stated. 

During the preparation of this volume I have had the as- 
sistance of so many persons that it is simply impossible 
to even recount their names. For all this help I am pro- 
foundly grateful. But for superintending the supply of 
illustrations, for proofreading and other important help, 
I certainly ought to acknowledge the very great assistance 
I have received from my son, Paul Moore, Assistant Editor 
of the Christian Evangelist, St. Louis, Mo. 

The author of this volume has been gathering material 
and studying the same for more than forty years, with a 
view to writing a history of the Disciples. He feels pro- 
foundly grateful to his Heavenly Father that his life has 
been spared, and that opportunities have been afforded to 
produce this work, which, though onerous in some re- 
spects, has, nevertheless, been a labour of love. 

He wishes to state also that in the preparation of the 
volume he has sought, as far as possible, to let the actors 
in the great movement tell the story of its progress. This 
will account for numerous and somewhat extended quo- 



xiv PREFACE 

tations from the writings of the men who have been the 
leaders from the beginning to the present time. Some of 
these leaders have received more attention than others, 
simply because what they have said or done was regarded 
as of more importance in setting forth the progress of the 
movement. 



CONTENTS 

INTRODUCTORY 



PAGES 



History providence illustrated — Several causes leading up to an 
effect — Most discoveries may be traced to several causes, and usu- 
ally several persons make the same discovery about the same time; 
this shows that everything is perfecting according to a great 
plan — The Campbellian Reformation had its origin in several 
different causes — The plea of the Campbells was a plea for an in- 
telligent understanding of the Word of God — The time was 
propitious for the introduction of this plea; the place where the 
plea was presented was suitable ; the men were trained for the work 
they undertook to do — God's men are always trained for their 
work — America lies on the road to the conversion of the world — 
Progress is always more or less westward; never permanently 
eastward — Christianity started in Palestine ; it has travelled west- 
ward ever since; when the countries lying west of America have 
been converted then the work will have been accomplished — The 
battle of Armageddon will be fought somewhere between America 
and Palestine, probably in Japan or China ; it may not be a battle 
on the tented field, but it will be a contest where the victory will 
be on the side of Christ and His religion — What are known as 
Oriental religions make their progress eastward; they do not and 
never have permanently made progress westward — America has 
been influenced by two streams of civilisation, one from Plymouth 
Rock, and the other from Jamestown; the two streams coalescing 
make the finest civilisation the world has ever seen; this coal- 
escence takes place in the Mississippi Valley — These conclusions 
strongly supported by prophecy already fulfilled — The reforma- 
tions under Luther, Calvin, and Wesley were essential to the 
Campbellian Reformation — Antecedent facts in history must 
be studied to understand present conditions; we must study 
the development of the earth physically, in order to understand 
moral and religious movements — Three periods in its development, 
namely: the Creative, the Chaotic, and the Organic or Recon- 
structive periods; these three periods are marked distinctly in 
the Reformation inaugurated by the Campbells — It has had its 
Creative period, its Chaotic period, and its Reconstructive period; 
the last of which is still continued — Progress is never in straight 
lines; this looks discouraging, but it is the only way that any 
permanent progress can be made — The countries lying west of us 
are still to be conquered for Christ — America is the place where 
the army must be trained to do its great work — The union of 
the Christian forces in America will make short work of heathen- 
dom whenever that union is effected — The Disciples of Christ 
occupy a favorable position with respect to this great work — 
Some of the main features of their contention — They contend for 
(1) a scriptural Bibliology, (2) a scriptural Theology, (3) a 
scriptural Christology, ( 4 ) a scriptural Pneumatology, ( 5 ) ^ a 
scriptural Anthropology, ( 6 ) a scriptural Soteriology, (7 ) a scrip- 
tural Ecclesiology — Some of the reasons why the plea has met 
with such singal success: (1) Its scripturalness, (2) its reason- 
ableness, (3) its great simplicity, (4) its comprehensiveness, (5) (19-96) 



v 



CONTENTS 



PAGES 



its unity, (6) its consistency, (7) its practicability, (8) its con- 
servatism, (9) its liberalism, (10) its progressive character, (11) 
the infallibility which it assures, (12) the unsectarianism of the 
plea — It seeks for the union of all God's people; it provides a 
scriptural, reasonable, and workable platform for this union; it 
makes Love the essential atmosphere for the cultivation of the 
spirit which will bring about this union . ., . ... ... w 19-96 



CHAPTER I 

The Creative Period — the Campbells 

Thomas Campbell — His birth, training, and early ministry — Evi- 
dently a providential man — Some facts of his early training — 
Belonged to a Presbyterian body called Seceders — Experiences with 
respect to Christian union — Leaves Ireland for America — Is dis- 
appointd in his new religious environment — Finds sectariansim 
strongly entrenched in the United States and labours earnestly to 
improve conditions — Has trouble with his Presbytery — Finally 
forms the " Christian Association " — This was not intended to be 
a church, nor was it intended to form another denomination; 
object simply to bring Christians together with a view to 
Christian union — The injustice of the censure of Presbytery and 
his appeal to the Synod — Finally separates from the Seceders — 
His withdrawal did not hinder his earnest efforts in preaching the 
Gospel — Assembles his friends and neighbours together; makes an 
impassioned and wonderful speech, at the conclusion of which his 
great dictum " Where the Scriptures speak we speak, and where 
the Scriptures are silent we are silent," was uttered — This sentence 
became the slogan of the Disciple movement — Infant Baptism not 
considered at this time; Thomas Campbell did not think at first 
of giving up infant baptism — The great "Declaration and Ad- 
dress" written — An analysis of this document ... . „ ,. 97-120 



CHAPTER II 

The Chaotic Period — Its Beginning 

Thomas Campbell disappointed in the reception which his Address 
received — Sectarianism more strongly fortified than he supposed — 
Finally applies to the Synod of Pittsburg for membership in the 
Presbyterian Church — The Synod rejects his application — His 
son, Alexander, arrives in America and reads the proof sheets of his 
father's great " Declaration and Address " — How he regarded his 
father's movement^His religious views — The Christian Associa- 
tion finds itself cut off from sympathy — A church is organised at 
Brush Run — No purpose of the movement to form a new religious 
body — Reformation was the watchword at this time — The aim to 
unite all Christians — Alexander Campbell prepares for his great 
work; his training in Scotland — He immediately threw himself 
into his father's plans; they work heartily together, Alexander 
defending his father in his controversy with the Presbyterian 
Church — Alexander's account of this period in his own language 
— His great Address on the principles involved — He was influenced 
to some extent by the Haldanean Reformation in Scotland — His 
father opposed to controversy, but Alexander felt compelled to 
meet the opposition made to his father's great plea — The Lord's 
Supper observed the day the church was organised at Brush Run — 
Alexander becomes the hero of the hour, and is ever afterwards 
regarded as the chief leader of the movement 121-136 



CONTENTS 

CHAPTER III 
A New Departure and New Friends 



pages 



Alexander Campbell's marriage and removal to Bethany, Virginia 
— Description of Bethany — Alexander considers the question of 
Infant Baptism; reads everything he can find in favour of it; 
finally concludes it is unauthorised by the Word of God — His 
own account of his change of views — Finally is immersed; at the 
same time his father, mother, and others follow his example — 
This new departure caused some of his friends to go back — Finally 
becomes identified practically with the Baptists — A modern view 
of Infant Baptism; arguments pro and con — In uniting with the 
Baptists the church at Brush Run stipulated for religious freedom 
— The action alienated Pedo-Baptists — Mr. Campbell's opinion 
of the Baptists — His own account of these stirring events — His 
union with the Baptists was advantageous in some respects, 
though to his disadvantage in others 137-157 



CHAPTER IV 

New Friends Become Enemies 

For a time the union with the Baptists worked well — Contentions 
began to arise — Some of the main differences ( 1 ) as regards the 
work of the Holy Spirit, (2) as regards the difference between 
the Old Testament and the New, (3) as respects ordination and 
authority of ministers, (4) they differed as regards the adminis- 
tration of the Lord's Supper, (5) they differed in respect to the 
design of baptism, ( 6 ) they differed with respect to the doctrine of 
the Trinity, (7) they differed on the subject of "Christian 
Experience " — Plan to exclude Mr. Campbell from the Redstone 
Baptist Association — The church at Wellsburg founded — Mr. 
Campbell and others join this church and then join the Mahoning 
Association of Ohio — -How he foiled his Baptist persecutors — His 
sermon on The Law the occasion for Baptist opposition — This 
sermon a turning point in the Disciple movement — Mr. Campbell's 
own account of these transactions — His debate with Reverend 
John Walker; at first Mr. Campbell opposed to debate — Starts 
the Christian Baptist; extracts from the preface of the first num- 
ber; its aim wholly unsectarian — A change of battleground from 
Pennsylvania and Virginia to Ohio and Kentucky — Creed of 
the Mahoning Association — Meeting of the Mahoning Association 
at Canfield, Ohio — Mr. Campbell's visit to the Western Reserve 158-177 



CHAPTER V 

Walter Scott and the New Doctrine of Baptism 

Meeting of the Mahoning Association at New Lisbon, Ohio — 
Walter Scott appointed evangelist — Mr. Campbell's two arguments 
in opposition to Infant Baptism; these made in his debates with 
Mr. Walker and Mr. McCalla— The Baptists applauded him while 
he used these arguments against the Pedo-Baptists, but when 
he maintained substantially the same position in his great sermon 
on The Law, they sought to exclude him from their Association — 
Walter Scott made a practical application of Mr. Campbell's view 
of the design of baptism; he showed how great a help it was in 
evangelistic work; it made the place and time of pardon a definite 



CONTENTS 



PAGES 



reality — Scott's generalisation of the scheme of redemption — His 
style of preaching adapted to the people, and they heard him 
gladly — Other strong men came into the movement — An incident 
concerning the teaching on the subject of baptism .... 178-191 



CHAPTER VI 

Scriptural Meaning of Baptism 

The reformers shamefully misrepresented — They confine their 
teaching to scriptural language — The main difficulty was in the 
meaning of the word " Regeneration " ; they never taught the doc- 
trine of " baptismal regeneration " as regeneration is understood 
in popular theology — One of their writers published a book in 
which Baptismal Regeneration is declared to be the fundamental 
error of Christendom — Mr. Campbell's views concerning the whole 
subject of the sinner's return to God — As Mr. Campbell became 
better understood his views were accepted by not a few intelligent 
Baptist theologians — The doctrine of baptismal remission capable 
of abuse; it was sometimes abused by Disciple preachers — A 
modern view of the whole matter — Two extremes have been taught 
on this subject; one makes too much of baptism; the other makes 
too little of it; the truth lies between these two extremes, and 
that is the position of the Disciples at the present day — An illus- 
tration as to the place which baptism properly occupies in the 
scheme of redemption 192-211 



CHAPTER VII 

Separation of Baptists and Disciples 

Contention between Baptists and Disciples becoming acute — The 
Baptists at this time hyper-Calvinistic; the Disciples though 
Calvinistic did not believe in making opinionism the test of 
fellowship — All divisive doctrines eliminated from their platform 
■ — All this time the Campbells were aiming at a reformation, 
seeking the union of Christians, as indicated in the great Declara- 
tion and Address — The Christian Baptist discontinued and Mil- 
lennial Harbinger started — A new era inaugurated — The Disciples 
driven to a separate position — They now reach the period when 
they have to defend their position — The Christian world against 
them — Mr. Campbell's preface to the first number of the Millennial 
Harbinger — The three ages, the starlight, the moonlight, and the 
sunlight age — How the church at Bethany, W. Va., was founded — 
Other churches prominent in the new movement — Origin and de- 
velopment of the church in Cincinnati — The church at Warren, 
Ohio and its first pastor, Adamson Bentley 212-231 



CHAPTER VIII 

The Stone Movement 

The reformation in Kentucky led by Barton Warren Stone — 
A sketch of his early religious experiences — His union with the 
Presbyterian church — Difficulties with the Confession of Faith — 
His preaching at Cane Ridge and Concord, in Kentucky — Strange 
religious experiences — Stone's description of the great excitement 
at the beginning of the 19th Century — The " Jerks " investigated 



CONTENTS 5 

PAGES 

by John Rogers, Mr. Stone's biographer; his opinion with respect 
to these exercises — Withdrawal from Lexington (Ky.) Synod — 
Formation of the Springfield Presbytery — Publication of " The 
Last Will and Testament of the Springfield Presbytery " — The 
effect of this document electrical — Mr. Stone's account of some 
of the struggles through which he passed; some of his men went 
back — The Stone movement entitled to more credit than it has 
usually received — Campbell and Stone met in 1824 — Some great 
churches planted in Kentucky and Ohio 232-250 



CHAPTER IX 

Union of " Reformers " and " Christians " 

Reformers were those who were specially associated with the 
Campbells; Christians were those who were specially associated 
with Stone — Both movements had practically the same end in view, 
namely, the union of Christians; they differed in some respects — 
These differences were not even discussed in the union which was 
formed — Meeting for union at Lexington in 1832 — The Christian 
Messenger, edited by B. W. Stone at Georgetown, Ky., influen- 
tial in the union movement; difference between the two bodies 
mainly on the subject of the Trinity and with respect to baptism; 
the union beneficial to both bodies; it strongly illustrated the 
practicability of the position advocated by the Disciples — The 
union made permanent in 1835 — John Smith and John Rogers 
appointed evangelists to visit the churches of both Reformers and 
Christians in order to make the union permanent — Smith's great 
address to the churches — what Rogers had to say about the matter 
— Both admit that the baptismal question was not discussed and 
that there were still a few who had not been immersed — Certain 
drawbacks* and advantages of the union — The Christians were not 
Unitarians, nor did the Reformers make their Trinitarian notions 
a test of fellowship — Mr. Campbell's statement with regard 
to his Trinitarian views — Tests of fellowship must not be made 
out of opinions — Christian union can never be effected until all 
tests are fused in the crucible of Love 251-276 



CHAPTER X 

Some of the Men in the Union 

A remarkable class of men brought together — These were de- 
veloped in the atmosphere of war — It was an age of contention and 
a battlefield on every side — A list of some of the heroes — The great 
success of Scott's preaching in the Western Reserve — Dr. Robert 
Richardson comes into the movement — A character sketch of him; 
his great ability and worth; Mr. Campbell's right-hand man — 
William Hayden a great evangelist — What he was to Ohio, John T. 
Johnson was to Kentucky — John Henry a great Ohio evangelist; 
anecdote concerning him and Thomas Campbell — Thomas M. Allen, 
an old-school gentleman; incident with respect to his preaching — ■ 
The Creaths in the movement — Aylett Raines joins the movement; 
an account of his conversion; a sketch of his character; his case 
important as showing the practical character of the movement; 
it shows how there can be unity of faith with difference of 
opinion — Professor Charles Loos's view with respect to the Union 277-299 



CONTEXTS 

CHAPTER XI 
Apostasies and Othee Difficulties 



pages 



Rise of the Mormon delusion — Spaulding's book — Sidney Rigdon 
the real founder of Mormonism; he was "well equipped for the work 
he undertook — Mr. Campbell's vigorous attack on Mormonism — 
He visits the "Western Reserve — Why the Disciples resisted the 
delusion — Excitement about the Millennium — Mr. Campbell writes 
essays over the pseudonym of "A Reformed Clergyman"; these 
essays make a decided impression; they were in review of essays 
by S. M. McCorkle — Mr. Campbell's position on the Millennial 
period not very clearly defined — The fundamental watchword of 
the Disciples was " Liberty to differ but not to divide " — Trouble 
about the name; Mr. Campbell prefers "Disciples of Christ," 
Mr. Stone the name " Christians "; a compromise effected by adopt- 
ing any or all the names in the Xew Testament — Action of the 
St. Louis Convention — A lack of order among the Disciples — 
Mr. Campbell issues an " Extra " on the subject ; in this he 
gives his views on Church Government — Some of the difficulties 
with respect to the administration of the Church — Mr. Camp- 
bell's discussion of the word " Church " — A corrupt people not 
capable of reproducing a pure church — The Disciple ideal correct, 
but the realisation of it fell short 300-318 



CHAPTER XII 

Reconstruction Period axd Restoration 

Coming out of the chaotic period — Slowly becoming organised — 
Restoration becomes the aim instead of reformation — The move- 
ment had now to be defended on purely scriptural grounds — The 
Disciples driven to their Gibraltar, but they fight in defense of 
their position — They contend for just three things in order to 
understand the Bible perfectly: (1) A reasonable amount of intel- 
ligence, (2) perfect honesty in the study of the Bible, (3) a 
correct method of interpretation — Much attention given to the 
latter — The scientific, or inductive, method adopted — Mr. Camp- 
bell's rules of interpretation — Claimed that by observing the three 
things indicated, Christian union could be effected — Reasons why 
restoration was better than reformation — The new organisation 
justified by the facts of the case 319-336 



CHAPTER XIII 

Restoration as an Ideal and as a Realisation 

Soon discovered that a complete restoration of Xew Testament 
Christianity, though a beautiful ideal, was not easily realised — 
Pew churches established in the East — Westward the star of 
restoration took its way — Bethany, W. Va., became the 
head centre of the movement — Xot many churches established 
east of Bethany — Debate with the infidel Owen — Many churches 
established in Missouri, Iowa, and other States — Great diffi- 
culty in taking care of the churches — Mr. Campbell himself 
began to see some of the fruits of his own teaching — Xever un- 
equal to an emergency, even if he himself was the cause of it — 
A picture of the times — Debate with Bishop Purcell; effect of the 
debate — Mr. Stone removes to Jacksonville, 111.; publishes the 
Christian Messenger with John T. Johnson associated in editorship 



CONTENTS 7 

PAGES 

— Several other religious periodicals started — Leaders of the 
movement in Kentucky, Indiana, and Illinois — Why the move- 
ment would have failed if confined chiefly to the cities — Mr. 
Campbell's liberal views — His celebrated Lunenburg letter — Dis- 
tinction between mistakes of the head and mistakes of the heart — 
Defends his position against attacks from his brethren — " Ap- 
proaches better than reproaches " — The word " perfect " considered 337-356 



CHAPTER XIV 

Providing Education and Work at Christian Union 

The restoration movement passing from the dawn to the rising 
sun — Education receiving much attention — Bacon College organ- 
ised — President Shannon's inaugural address — A strong plea for 
religious education — Organisation of Bethany College — The rea- 
son why Bethany College was founded — Mr. Campbell's aim to 
make the Bible the supreme text-book — Why Bethany was a good 
location for this college — Mr. Campbell indicates the aim he had 
in view in essays — First list of donations received for the endow- 
ment of the college — A specimen of Mr. Campbell's instruction — 
Two thousand converts made every three months — Success of the 
movement proves its practicability — A union meeting planned for 
Lexington, Ky. — John T. Johnson the leader of this move- 
ment; none of the denominations represented; Johnson dis- 
appointed; report of the meeting — Mr. Campbell's long address 
of six hours — His review of W. F. Boaddus — This union meeting 
made it evident that the Disciples could expect no sympathy 
from the leaders of the denominations — From this time forward 
the restoration flag was unfurled everywhere — Little disposition 
to make any compromise — A return to New Testament Chris- 
tianity the only hope of converting the world 357-388 



CHAPTER XV 

Bereavement, and Progress by Discussion 

Mr. Campbell elected a member of the Virginia Constitutional 
Convention — Visits eastern Virginia — Scotches the Dr. Thomas 
movement — The venerable B. W. Stone visits Indiana, Ohio, and 
Kentucky; enthusiastically received everywhere; an account of his 
tour — Mr. Stone takes the same view of the needs of the move- 
ment as that of Mr. Campbell — He writes a letter of advice to a 
young man — Finally passes to his reward; his death makes a 
profound sensation — His final views with reference to the Trinity 
and the Atonement — His character — The Campbell and Rice de- 
bate; propositions discussed; the two men as disputants; Mr. 
Campbell's generalisations; Mr. Rice's special pleading; their 
respective arguments concerning the action of baptism — Seven 
evils with respect to debates — The Disciples not wholly respon- 
sible for the debating period 389-410 



CHAPTER XVI 

Conflict and Growth 

Interest in education continued — Continued multiplication of 
churches — Growth of the organisation idea — Financial scheme of 
John T. Johnson — The co-operation idea growing — Ohio and 
Missouri, Iowa and Indiana taking the lead — Formation of the 



8 CONTEXTS 

PAGES 

American Christian Bible Society; Mr. Campbell at first not 
altogether in favour of this Society; he finally gave it his sup- 
port — Mr. Pendleton elected Vice-President of the college and 
Associate Editor of the Millennial Harbinger — Sketch of his 
life and character; a well-educated gentleman; seven character- 
istics — Mr. Campbell's views of the Evangelical Alliance; without 
endorsing everything he was willing to co-operate as far and as 
long as he was permitted to do so — Mr. Campbell's optimism — 
The movement in England and Scotland — Difference between the 
Disciples in the Old Country and in America — Mr. Campbell 
revisits the Old Country; he is put into prison, but is liberated; 
he is much honoured while in England — 1848 a notable year . 411-438 



CHAPTER XVII 

Period of Reorganisation 

Mending some of the fences — Setting in order the things that are 
wanting — Evangelistic zeal running away with order — Organisa- 
tion of the American Christian Missionary Society in 1849 — A 
number of delegates in attendance — Constitution and officers of 
the Society — Resolutions adopted — Some of the great men in 
attendance — A new day for the Disciple Movement practically 
proclaimed — Some facts about the Convention — First missionary 
selected, Dr. J. T. Barclay — The Jerusalem Mission reacts favour- 
ably upon the churches — Reason for selecting Jerusalem for 
the first mission — Simday Schools occupying much attention — 
A Committee on Sunday School literature — State missionary meet- 
ings held in many States — Death of Jacob Creath, Sr. — Mr. 
Campbell's eulogy on him as an orator — Resolutions of the 
Kentucky State meeting — Organisation of State meetings in 
Indiana and Ohio — Trouble about Dr. Barclay's appointment — 
Isaac Errett's defence of him — Several other missionary societies 
organised — Opposition to missionary societies — The use of oppo- 
sition forces — Nearly all the great men connected with the move- 
ment on the side of the Societies — Franklin College and Christian 
College founded — Midway Orphan School (Kentucky) started — 
Same apparent mistakes in founding colleges as in organising 
churches; perhaps no mistake was made in either case . . . 439-463 



CHAPTER XVIII 

The Old and the Xew 

The movement fairly out of the chaotic period — Churches begin- 
ning to work together — A second generation of preachers to the 
front — The Disciples refusing to make a side issue with respect 
to any disturbing elements — Their ranks hold firmly together — 
Some of the old men retiring to the rear and new men coming 
to the front — Thomas Campbell delivers his farewell sermon — 
Report of the Sermon — His death received everywhere with 
marked appreciation of his character— He was one of God's 
noblemen — Eulogies upon his character and work — John T. John- 
son falls at his post — Character sketches of this noble evangelist — 
Mr. Campbell as a translator — Co-operation of Disciples and 
Baptists in revision enterprise — A growing feeling of sympathy 
between Discif)les and Baptists — Appearance of " Campbellism 
Examined," by Jeremiah B. Jeter — Its evil effect upon the grow- 
ing union sentiment — Position of Dr. John L. Waller and Dr. S. W. 
Lynd — Review of Mr. Jeter's book by Mr. Campbell and Moses E, 



CONTENTS 9 

PAGES 

Lard — Starting a Publication Society — Opposed by the Harbinger, 
Mr. Pendleton leading the opposition, and Benjamin Franklin, 
through the Christian Age, defending the Society — Chief diffi- 
culty with the Society, it was not supported — Kentucky Christian 
Education Society organised; helps to educate six hundred 
preachers — Great evangelistic meeting held in Louisville by D. P. 
Henderson — J. 0. Beardsley sent to Jamaica as a missionary — 
In closing the year 1859 Professor Pendleton takes a backward 
look — List of newspapers and periodicals 464-489 



CHAPTER XIX 

The Turbulent Period 

Beginning of the Civil War — Position of Disciples — The whole 
plea opposed to the war spirit — Three classes of people among 
the Disciples, Radicals, Conservatives, and Middle-of-the-Road 
men — The War a severe test — Action of the American Christian 
Missionary Society — Address to the churches of Missouri — The 
ranks of the Disciples remain unbroken — W. S. Russell and I. N. 
Carmen bottling " moon-shine " — Dr. Richardson's distinction 
between faith and opinion — This distinction very important with 
the Disciples; they do not object to opinions when held as private 
property or when discussed without divisive tendency, but simply 
as tests of Christian fellowship — The Communion question to the 
front — Position of Isaac Errett — Discussion between Errett, Elley, 
Richardson, Franklin, and Pendleton — The question ably discussed 
— Disciples in the period of introspection — Opposite forces do not 
necessarily lead to disaster — The organ controversy more serious 
then even the War question — Position of Mr. Lard and Mr. 
Franklin — Death of Walter Scott — Description of him as a 
preacher — Two remarkable sermons — William Hayden also passes 
away — Then follows the death of Alexander Campbell — The char- 
acter of this great man — Eulogies by different persons — His re- 
markable self-abnegation . 490-521 



CHAPTER XX 

The Organic and Reconstruction Period 

The movement reaches a well-developed period — Number of Dis- 
ciples in 1866 — Prophesy unfulfilled — Professor Pendelton elected 
President of Bethany College and editor of the Millennial Har- 
binger — Moses E. Lard edits Lard's Quarterly — Benjamin Frank- 
lin edits the American Christian Review, and Tolbert Fanning 
edits the Gospel Advocate — Mr. Franklin's sympathy with the 
people — A new leader comes to the front — The Christian Standard 
is started at Cleveland, Ohio, with Isaac Errett as editor-in- 
chief — A lecture on Mr. Errett's character and work — The strug- 
gles of his early life in the formation of his character — He was a 
self-made man — ( 1 ) He illustrated Paul's triad of Graces, Faith, 
Hope, and Love, ( 2 ) a man of great moral courage, ( 3 ) a lover of 
men as well as of God, (4) he had an open mind to every 
truth in the universe, (5) he was non-professional and non- 
conventional, (6) he possessed an humble, child-like spirit, (7) he 
was a man of insight and vision — A few of the special things 
w T hich he emphasised with respect to the restoration movement: 
( 1 ) He did much to deliver the movement from a despotism 
which was settling upon it, (2) he did much to inculcate a 
"better conception of Christian union, (3) contributed largely to 
a better conception of the Church and its responsibilities . . 522-553 



10 CONTENTS 

CHAPTER XXI 
New Papers and Isew Plans 



pages 



Some of the men of this period — Mr. Campbell's mantle falls 
on no one — The movement had now reached a point where a special 
leader was not needed — The ghost of the organ question keeps 
coming up — The Apostolic Times started; its five great editors; 
it was intended to counteract the influence of the Christian 
Standard — The Christian Quarterly launched; what was thought 
of it by contemporaries — The American Christian Missionary So- 
ciety losing ground — A reaction begins — Origin of the " Louisville 
Plan " — Professor Pendleton's account of the matter . . . 554-579 



CHAPTER XXII 

Many Tests, Some Failures, and Some Victories 

Failure of the Louisville Plan financially gave special license to 
anti-society men to make good their opposition — President Milli- 
gan of Kentucky University offers an eirenicon — His proposal 
received with sympathy by Mr. Franklin, who at first approved 
the Louisville Plan, but afterwards opposed it — What Professor 
Pendleton thought of the suggestion of President Milligan and 
Mr. Franklin — The Communion question again to the front — 
Suggested by communications of David King, editor of the British 
Millennial Harbinger; ably discussed and finally settled; the 
basis being that the Disciples neither invite nor reject Pedo- 
Baptists at the Communion Table — Conference on Christian union 
at Richmond, Va., between Baptists and Disciples — Report of 
the conference by a committee — Declaration of Belief submitted 
by Baptists — The response by the Disciples — Continued evangel- 
istic success — Death of Joseph Bryant, one of the first members 
of the Brush Run Church — Death of James Henshaw and John 
Smith — Fate of Christian Standard in jeopardy — It is saved by 
the intervention of a friend of Mr. Errett; through this friend, 
R. W. Carroll & Company take over the Standard and remove it 
to Cincinnati — Mr. Errett's removal to that city — Curious opposi- 
tion of the Apostolic Times — Mr. Errett's strong protest against 
bigotry — The Millennial Harbinger discontinued — Overtures in 
favour of Christian union — Professor Pendleton added to the 
editorial staff of the Christian Standard — His inaugural address — 
The Standard becoming a great power 580-609 



CHAPTER XXIII 

New Missionary Enterprises 

The Louisville Plan practically abandoned; the reasons for this — 
Its educational influence great, although a financial failure — 
Thomas Munnell a great secretary — His article on " Indifference 
to Things Indifferent" — The year 1874 a red-letter year — History 
of the origin of the Foreign Christian Missionary Society — Its 
final organisation at Louisville, Ky., in 1875 — Scope of the Society 
indicated in the first set address made before it — Sending mis- 
sionaries to Europe as well as to heathen lands — Timothy Coop 
of England calling for help — His generous support of the 
Foreign Society — Some points in his remarkable character — Why 






CONTENTS 11 

PAGES 

the English mission has not succeeded commensurate with the 
hopes of its friends — Many heathen missions inaugurated and 
much success already gained in tuese fields — The financial report 
of the Society by years since its organisation — Silver Jubilee of 
the Society, and its task and aim 610-637 



CHAPTER XXIV 

The C. W. B. M. and Other Societies 

The starting of the C. W. B. M. synchronises with the starting of 
the Foreign Christian Missionary Society — Both started the same 
year, 1874 — The activity of the women formed a new era in the 
Disciple movement — The successes of their organisation almost 
phenomenal — The Constitution and By-laws of the C. W. B. M. — 
Officers at the present time — A record of the financial growth — 
The scope of the Society and the work accomplished and at present 
provided for — Origin of the Church Extension fund — Its great 
value to the Disciple movement — A splendid work accomplished — 
A revival of church building — Growth of the Disciples in the 
cities — Organisation of the National Benevolent Association of 
the Christian Church, a much-needed work to be done — The Asso- 
ciation comes at the right time; some account of its work . . 638-658 



CHAPTER XXV 

The Old Evangelism and the New 

The Disciples always an evangelistic people — Their early methods 
very simple; they relied almost entirely upon the simple story 
of the Cross — Description of how their meetings were conducted 
in the early days of the movement — Dr. Garrison's view with 
respect to evangelism — The new methods are not universally 
approved — A description of apostolic preaching and practice — 
The Disciples seek to reproduce apostolic methods; in some 
respects this was impossible — Some of the evils of modern evangel- 
ism — Some of the points to be well guarded — Some prominent 
evangelists among the Disciples . . 659-681 



CHAPTER XXVI 

Education and Literature 

Disciples always in favour of education — Their very plea makes 
education necessary — From the beginning they have been saying 
" Let there be light " — Their plea an appeal to an intelligent ap- 
prehension of the Scriptures — A multiplication of colleges — 
Over multiplication could not be avoided — A college must grow 
as a tree — The optimism of the Disciples with respect to educa- 
tion has done much for the movement — Disciples slow to develop 
literature — There was no need for this at first; the man with 
one Book was in the field — Times change and we change with 
them— An educated ministry is now a necessity, but there is still 
room in the ministry for men who have never seen a college — 
Book-making is just beginning with the Disciples — Mr. Monser's 
clever sketch of Disciple Literature 682-696 



12 CONTENTS 

CHAPTEE XXVII 

Government, Newspapers, Societies, and Federation 

pages 
Men love to be governed, and where there are no Government 
officers some one or something will supply the place — The Disciples 
have no Diocesan Bishops, and consequently their leading re- 
ligious periodicals have practically occupied that place — During 
the life of Mr. Campbell the Millennial Harbinger was practically 
the governing power; when he died the Christian Standard and 
the American Christian Review became prominent in this govern- 
ment by journalism — These papers occupied different viewpoints, 
but the very fact lent zest, earnestness, and strength to the move- 
ment — There have always been three distinct classes of men 
among the Disciples, namely: extreme radicals, extreme conserva- 
tives, and middle-of-the-road men; this fact shows itself in the 
journalism of the movement; this need not be a source of danger, 
but it might be disastrous; it needs to be watched and restrained 
by the cultivation of that love which " thinketh no evil " — 
Personal journalism, however, is passing away; only one editor 
remains whose personality is a power with his paper — This per- 
sonal journalism unavoidable in the early days of the movement — 
Position of the Disciples with respect to the Federation movement 
— Dr. Garrison's account of the resolution offered at the Omaha 
Convention — The Disciples'" plea for Christian union provides a 
common, reasonable, and workable ground — A growing feeling 
that Christian union cannot be effected by emphasising the dif- 
ferences between the denominations — The Disciples reaching the 
conclusion that emphasis must be made on the points of agree- 
ment, and above everything the right spirit must be cultivated — 
In reaching this conclusion their present leaders contend that 
they are occupying precisely the ground occupied by the pioneers 
of the movement — While Federation is still the aim of the move- 
ment, the new policy is to win by love rather than compel by 
force of argument — American Christian Missionary Society a sort 
of common ground where Disciples work together — Great success 
of the Society in recent years — Supporting a society for minis- 
terial relief — The work of this society 697-722 



CHAPTER XXVIII 

Some of the Men Instrumental in Making the 
Movement 

Some Christian statesmen — General Garfield placed at the head of 
the list — Great sympathy in England when he died — Great meeting 
held in Kensington Town Hall — Memorial address — Motion by 
W. H. Channing to have the address printed by the million — 
Sketch of President Garfield's character, summed up in one word, 
— " manliness " — How his death moved the world — The Arch- 
bishop of Canterbury's funeral address — Judge Black as a Chris- 
tian statesman — Richard M. Bishop, Governor of Ohio — Francis 
Warren Drake, Governor of Iowa — Senator Carmack of Tennessee 
— Ira J. Chase, Governor of Indiana — Representatives in Senate 
and Congress and other official positions — Preachers and educators 
— Several prominent names mentioned, but only a few special 
references to those now living — Among the list mentioned are many 
who held antagonistic opinions, and yet all meet at the centre, 
Jesus the Christ, and heartily fellowship with one another — 
This fact speaks eloquently for the practical character of the 






CONTENTS 13 

PAGES 

Disciple movement — Some business men — These have been too 
much neglected in histories of the movement — " The Brotherhood 
of the Disciples of Christ " recently organised — First President, 
R. A. Long of Kansas City — Some account of Mr. Long's contribu- 
tions to the Disciple movement — Other great business men — A long 
list, but not half of the names worthy of mention .... 723-758 



CHAPTER XXIX 

Centennial Outlook 

The gathering of a great convention at Pittsburg — Why Pitts- 
burg is a suitable place — The outlook from this Centennial 
year — Some of the reasons why the movement has been a success — 
Great progress made in all departments of the work — A marked 
improvement in city churches — Considerable progress has been 
made in the direction of Christian union — The Disciples have led 
all religious bodies in several important fields of work — They 
were the first to emphasise the importance of a distinct Sunday 
School literature — In Christian Endeavour work they also take 
a leading place — Programme of the Centennial celebration . . 759-777 



CHAPTER XXX 

Recapitulatory Survey 

Looking back over the one hundred years of the movement it is 
impossible not to conclude that it was providential ( 1 ) as regards 
the time the movement began, (2) as to the place where the 
movement was started, (3) as to the persons who inaugurated 
the movement — It is also important to notice what the Disciples 
have specially contributed to religion : ( 1 ) They have made a real 
contribution to religious development in the emphasis they have 
placed upon what has been called " dispensational truth," ( 2 ) 
Another contribution is the distinction which the Disciples have 
always made between faith and opinion — Archbishop Whately's 
view of this matter — Dr. Mansell sustains the Disciples' position, 
(3) The Disciples have made an important religious contribution 
in their reasonable solution of the question of the Godhead — 
The Stone movement and the Campbellian movement each con- 
tributed something to an eirenicon which is now generally adopted 
by the Disciples — Dr. James Denny strongly supports the Dis- 
ciples' view, (4) The Disciples have made an important con- 
tribution to theology in respect to the Atonement — The union 
of Reformers and Christians helped in this contribution, (5) The 
Disciples made a splendid contribution to the religion of the 19th 
century by their insistence that faith is not doctrinal but per- 
sonal — Dr. R. Rothe, a famous German preacher, and his view of 
this matter, (6) Perhaps the most important contribution which 
the Disciples have made is a common ground for Christian 
union — Their objection to human creeds; their contention for 
seven cardinal, fundamental principles — These are all such as 
might easily be adopted by nearly all the denominations, (7) The 
Disciples have demonstrated that a religious body can remain 
united without the aid of a human creed — Standing at the close of 
the Centennial year and looking over the century — A poetic 
conclusion . . . " . * . . . . . . . . . 778-809 



14 CONTENTS 

CHAPTER XXXI 
Centennial Celebration 



pages 



The consummation of the century — An unprecedented Convention 
— Opening addresses — Societies represented — Woman's Board of 
Missions — The Brotherhood — Foreign Missions — Dedication and 
launching of the Oregon — Board of Church Extension — Other soci- 
eties — The Veterans' Campfire — President McGarvey's address — 
The great communion service — The Lord's Supper, a cardinal 
feature of the Disciples Church 810-822 



LIST OF ILLUSTRATIONS 

FACING 
PAGE 

W. T. Moore Title 

Buildings and Spots of Historic Interest . . . . 19 

Thomas Campbell ) Ir . N 

Barton Warren Stone f 

Buildings Identified with the Earliest Workers . . Ill 

Alexander Campbell ........ 125 

Views at Bethany, West Virginia 137 

Walter Scott \ tr . , ,_ ft 

_ _ , , , \ (One page) 1<9 

Dr. Robert Richardson ) l J } 

Five Churches Where History Has Been Made . . . 201 

Six Leaders in the Union Movement ..... 277 

Pioneer Leaders , . . 283 

Pioneer Leaders (Continued) 287 

Pioneer Leaders (Continued) ...... 289 

Men of the Middle Period 461 

Men of the Middle Period (Continued) .... 467 

Bethany — Two Views 517 

Some Campbell Pictures 519 

Some State Secretaries Where the Disciples Are Strongest 601 

Some Officers of National Societies 611 

Leaders, Past and Present, of the Christian Woman's 

Board of Missions . 649 

Leaders of the National Benevolent J 

Association > (One page) . . 657 
Five Influential Editors of the Past * 

Some College Presidents 661 

Some College Presidents (Continued) 687 

Prominent Evangelists of To-day 691 

"Working Newspaper Men 701 

Prominent Workers of the Past 725 

Living Men Who Have Long Been Prominent . . . 741 

Living Preachers Who Have Held Long Pastorates . . 745 

Pastors of Some of the Strongest Churches .... 747 

Prominent Business Men Now Deceased .... 753 

Prominent Business Men Living 755 

Miscellaneous Group of Living Men 759 

Pioneers Especially Prominent in Indiana .... 799 

15 



A COMPREHENSIVE HISTORY 
OF THE DISCIPLES OF CHRIST 







1, Disciples' Pavilion at the World's Fair. [The Disciples of Christ were 
the first religious body to erect a special building at any international 
exhibition.] 2, The grave of B. W. Stone at Caneridge, Kv. 3, The grave 
of Walter Scott at May's Lick, Ky. 4, Eighth and Walnut St. Church, 
Cincinnati, where for many years the American Christian Missionary 
Society met. 5, The foundation stone of the original Brush Run Church 
as it appears to-day. 



INTRODUCTORY 

History is providence illustrated. If it be true that 
the undevout astronomer is mad, it is equally true that 
he who studies history without the recognition of provi- 
dence in it is wholly unqualified for his task. Prophecy 
itself is a clear intimation that human history is the 
development of a definite plan. All things are working 
together, not only for the good of them that love God, 
but also for the final achievement of definite ends in the 
Divine government. In this view, prophecy is the eye 
which foresees the coming events, and these coming events 
are the logical consequences of certain facts which tend 
to bring them about. Prophecy is not, therefore, an 
arbitrary decree of God, which is finally fulfilled simply 
because it has been decreed, but is rathe an anticipatory 
revelation of what must necessarily come to pass accord- 
ing to that providential scheme by which the world is 
governed. In other words, prophecy is in harmony with 
a law which links all events together in one great chain 
of progress. 

Nor is there anything in this view that legitimately 
suggests the doctrine of foreordination and election, as 
that doctrine is commonly understood. The meteorologist 
does not foreordain and elect the changes in the weather; 
he simply foresees and announces what these changes will 
be from certain facts which he has in his possession. 
Similarly, prophecy is the announcement of what will be 
history when this prophecy is fulfilled, and is therefore 
simply history proclaimed in advance of the " coming 
events " which " cast their shadows before them." 

,The religious movement, which took a definite form at 
the beginning of the nineteenth century, and which ulti- 
mately crystallised into that body of Christians known 
as " Disciples of Christ," or the " Christian Churches," 
was foreshadowed by many indications prior to the year 
1809, when the " Declaration and Address " was issued 
by the Campbells. This fact is entirely in harmony with 
the law of development. Great religious movements are 

19 



20 HISTORY OF THE DISCIPLES OP CHRIST 

symptomatic of causes which lie behind them. The forces 
which produce these movements are often numerous, and 
are not unfrequently operating through many years. At 
least two factors must always be taken into account in 
dealing with human history. These factors are God and 
man. We know nothing of the former except as He is 
revealed in human history; we can know little of the 
latter, if we entirely separate him from the former. God 
and man, therefore, must be regarded as co-operating in 
all the movements that make for human progress; and 
this being true, we cannot possibly understand these move- 
ments without reckoning with the two factors to which 
reference has been made. But when these factors are 
admitted, it can readily be seen how necessary it is to 
reckon with Providence while considering the history of 
any religious movement. 

It is true that human instrumentality is used to in- 
augurate and carry on this movement, but the movement 
itself is really the offspring of certain forces which have 
been slowly culminating for ages, and which are in accord- 
ance with a providential plan, which, though often hid 
from view, is, nevertheless, a great factor in the case. 
Discoveries of all kinds are simply the formal announce- 
ments of the arrival of events which have finally worked 
their way to the surface of things. This fact will account 
for the coincidence of discoveries. Numerous illustra- 
tions of this could be given. A familiar one is that of 
Adams and LeVerrier, working in their respective labora- 
tories, each without the knowledge of what the other was 
doing, and finally, about the same time, discovering the 
almost exact position which Neptune occupies in our plan- 
etary system; so that when the telescope was pointed to 
the place indicated in the sidereal heavens the planet, 
which had been disturbing the movements of Uranus, was 
found, to the great delight of the men who had worked 
out the problem in their respective laboratories. 

Another instance of this coincidence in discovery may 
be found in the numerous claimants as regards the tele- 
phone. It is now known that very many were working 
at the same problem, and with the same practical results, 
about the same time. Lord Kelvin and Sir William 
Ramsay, from different points of view, working independ- 
ently of each other, discovered argon at about the same 



INTRODUCTORY 21 

time. The beginnings of great social and religious move- 
ments often lie far back in the history of their develop- 
ment, and no one is fit to write history who does not 
recognise this fact. Indeed, it is sometimes almost im- 
possible to determine just who started any particular 
movement. The great Protestant Reformation of the 
sixteenth century had its dawn oefore the days of Martin 
Luther. Wyclif and those co-operating with him were 
the robins which foretold the coming Springtime of the 
Reformation which followed. The religious world was 
ready and waiting for the arrival of Luther, and his task 
was mainly to organise and carry forward the work which 
had already begun, the underlying principles of which 
had been bubbling over a long time above the sea of 
troubled religious waters with which all Europe was sub- 
merged. 

The religious movement which has been called the " Res- 
toration of the Nineteenth Century " was, in its origin, 
not unlike other movements of its kind. The world was 
waiting for it. The symptoms of its coming were seen 
in many directions, and the undercurrent which had, some- 
what unperceived, been sweeping through the churches 
of Europe and America, came at last into clear vision 
through what was almost a volcanic eruption in this 
country, and was at least of sufficient force in Europe to 
threaten the old religious establishments with dethrone- 
ment, if not with utter destruction. 

It is not strange, therefore, that about the time the 
Campbells issued their celebrated " Declaration and Ad- 
dress " in 1809, there were certain indications in Europe, 
as well as in some parts of America, which clearly fore- 
shadowed the beginnings of what was, in many respects, 
a similar movement for the restoration of primitive Chris- 
tianity. In England, Ireland, and Scotland there were 
movements that were symptomatic of the general unrest 
in religious society, and these movements were practically 
in line with the movement of the Campbells, and really 
antedated the latter by several years. The same fact 
must be noted with respect to movements in this country. 
There were churches in several places which threw over- 
board the dominion of human creeds, even before Thomas 
Campbell came to the United States, while the great 
religious reformation, led by B. W. Stone and others, in 



22 HISTORY OF THE DISCIPLES OF CHRIST 

Kentucky, may be regarded as a distinct forerunner of 
the movement inaugurated by the Campbells. It set 
forth practically the same principles, as far as it went, 
as were embodied in the celebrated " Declaration and 
Address." Still, from a historical point of view, it is no 
unworthy treatment of the facts of the case if we reckon 
the religious movement, named the " Reformation of the 
Nineteenth Century," to have had its formal inaugura- 
tion with the issuance of the " Declaration and Address," 
in September, 1809. 

This location of the " beginning " need not in any way 
undervalue the movements which antedated it. If we 
are to look for all the antecedent influences which led up 
to this period, we should go back to the Renaissance, 
for the Restoration movement was undoubtedly, in many 
respects, first of all, an intellectual movement. Prior to 
its inauguration the condition of religious society in the 
United States was truly deplorable. Numerous religious 
parties had usurped the place of the " One Body," and 
these became the exponents of the Christianity of the times. 
Ignorance and superstition were more valuable to these 
parties than any intelligent understanding of the Word 
of God. No one, who will candidly consider the state 
of things, as it existed in religious society at the beginning 
of the nineteenth century, will doubt what is here stated. 

The plea of the Campbells was emphatically a plea 
for an intelligent understanding of the Word of God, and 
it was, therefore, properly an offspring of that Renaissance 
which elevated the intellectual conceptions of Europe, and 
which made the Protestant Reformation, under Luther 
and his associates, a possibility during the sixteenth cen- 
tury. Indeed, the Campbellian movement was dependent 
upon numerous other movements which antedated it, and 
it coalesced with still several other movements at the time 
of its distinct inauguration. These independent move- 
ments, as has already been intimated, were symptomatic 
of the unrest in religious society at the beginning of the 
nineteenth century, and they were all, more or less, di- 
rected by the providence of God, so as to approach each 
other, and finally to coalesce in the general movement, 
the specific inauguration of which I have located with 
the issuance of the " Declaration and Address," in 1809. 

It has already been suggested that the time was pro- 



INTRODUCTORY 23 

pitious for the inauguration of this great movement. It 
is equally true that the place where all the forces crystal- 
lised and took on definite form was exactly in line with 
the " ways of God to man/' in that providential scheme 
which is so clearly seen in every step of Christianity in 
its march around the world. All the events of the past 
ages had led up to the momentous hour. All the coun- 
tries, in their civilisations, in their failures and triumphs, 
had contributed from their resources something to make 
America just the place where the new movement should 
find hospitable reception and a glorious development in 
order that the simple, pure Gospel might be carried across 
the Pacific to the regions lying between America and 
the countries where the religion of Christ had its be- 
ginning. 

Looking at the matter from this point of view, the 
idea that America has been providentially guided through 
political storms and troublous seas is just as certain as 
that God is ruling over the nations for the consummation 
of His purposes in the world. It would have doubtless 
been impossible to have started, in any effective way, the 
Campbellian movement in even enlightened Europe. It 
is true that we are indebted to Europe for the light which 
came to us from the East. The Campbells were provi- 
dential men. They came to this country bearing a great 
message, but this message would not have been heeded in 
any generous way on the other side of the Atlantic. But 
it found congenial soil in the new world, where the old 
fetters, that bound religious thought, were broken, and 
where the free institutions of this great land lent them- 
selves to the triumphant development of the great prin- 
ciples which the Campbells embodied in the " Declaration 
and Address." Consequently, both the time and place 
were significantly appropriate for the beginning of such 
a movement as was inaugurated by the Campbells. 

A little further consideration of the facts in the case will 
make this statement abundantly evident. 

The dawn of the nineteenth century was the ushering 
in of a new era. The close of the eighteenth century was 
marked by several striking events. The French Revolu- 
tion had come and left its influence upon the civilisations 
of Europe. The Napoleonic dynasty followed close upon 
this, and continued until 1815, when the Battle of Water- 



24 HISTORY OF THE DISCIPLES OF CHRIST 

loo was fought, and a new age was practically inaug- 
urated; for this battle not only settled a number of other 
important things, but it also changed materially the geog- 
raphy of Europe. 

A still more important matter was the beginning of 
missions and the consequent translation of the Bible into 
foreign languages. It is impossible to estimate the value 
of these missions as a religious and civilising force on 
the subsequent history of the nations. Christianity had 
become stagnant in Europe. Until the discovery of Amer- 
ica, there had been no outlet for it in a westwardly direc- 
tion; and as all progress is mainly in that direction, it is 
easy to see that the new world must ultimately become 
the centre of a religious movement, which would carry 
on the work of saving the people among those nations 
which had never felt the force of Christianity. But, in 
the meantime, it was well that some noble souls, even 
in Europe, should dream of a converted East; for while 
foreign missions toward the East did not accomplish very 
much in the way of converts, they did accomplish a great 
deal in their influence on the churches at home. These 
churches received practically a new baptism in the spirit 
by the reaction of foreign missions upon the home-Chris- 
tianity. Not only was this Christianity imbued with a 
revival spirit, but it received an increment of power in 
other respects from its contact with Eastern civilisations. 
Just as the crusades were a failure, so far as subduing 
the East to Western ideals of government was concerned, 
but, nevertheless, enriched the West with many of the 
treasures of the East, so the reaction from foreign missions 
brought with it what was extremely beneficial to the West- 
ern churches. 

Nevertheless, the final result would not have been satis- 
factory, so far as the whole world is concerned, without 
the intervention of America in the onward march of prog- 
ress. Any good map of the world will show the reader 
what is meant. America lies right between Europe, 
Africa, and about one-half of Asia, on one side, and Aus- 
tralia, the Philippine Islands and the other half of Asia, 
on the other side. All east of us are countries which were 
early influenced by Christianity. All west of us are coun- 
tries which were practically untouched by Christianity 
until the nineteenth century. 



INTRODUCTORY 25 

Christianity, beginning in Palestine, spread toward the 
South and North, and conquered all the countries lying 
West. But it made little or no progress east of where it 
had its origin. This fact is a startling illustration of the 
law of progress, which is always practically Westward. 
At any rate, it is seldom, if ever, Eastward. It is cer- 
tainly remarkable that even cities make their substantial 
progress Westward, and if there is any real progress in 
any other direction it is toward the North or toward the 
South. This statement may be verified by examining the 
growth of any city, seeming to contradict this statement. 
It is believed that a careful estimate of all the facts will 
show that the statement is practically true to universal 
history. 

This is something worth knowing. If you are about to 
invest in real estate, you should be careful how you buy 
lots on the east side of a city. It is a fact which may be 
demonstrated by careful observation that no city now in 
existence has developed eastward to any large extent 
where there is a free opening in some other direction, and 
generally, if not universally, the progress is westward, 
if there is a clear opening on that side. Where this 
is not the case, it will be found that that city makes little 
or no growth at all. 

If you ask the reason why this is so, probably no one 
can tell. Neither can any one tell why the earth, in its 
diurnal revolution, turns from west to east instead of 
from east to west. There are a thousand things that 
happen every day, the philosophy of which we cannot 
understand. There are a few suggestive statements and 
facts recorded in the Bible which are at least interesting 
in connection with this matter. When man was driven 
out of the Garden it is said that God placed at the east 
of the Garden the flame of a sword which turned every 
way so as to guard man against re-entering the Garden, 
clearly indicating that the East was no longer the way 
by which he could make progress. It is a curious fact that 
when God used the wind, under the Old Dispensation, for 
the purpose of destruction or chastisement, he invariably 
used the east wind. An east wind is a head wind. The 
earth turns from west to east, and consequently an east 
wind is one which meets us as the earth is turning from 
the west. Whoever has crossed the ocean in the teeth of 



26 HISTORY OF THE DISCIPLES OF CHRIST 

a head wind will know how disagreeable this wind is. 
From this fact it will be seen that the very elements are 
opposed to progress to the Eastward. 

But whether any satisfactory reason can be given for 
the fact stated or not, it is unmistakably true that progress, 
in the main, has always been Westward. 

Nor is there anything strange in this if we stop for a 
moment's reflection. Progress is never in straight lines. 
Its movements are either circular or in zigzag courses. 
The whole universe is constructed upon the very principle 
underlying all progress. The world's first nursery was 
in the East. The tide of emigration rolled Westward, and 
it has continued in that direction up-to-date. For a time 
it was staid by the Atlantic Ocean; but, as already re- 
marked, the discovery of America opened up a new world 
for progressive development; and it is worth while to 
notice the fact that this discovery, in 1492, was made at 
exactly the same time when Mohammedanism had prac- 
tically its downfall in Europe. Curiously enough is the 
fact that Mohammedanism, the only religion that has 
vitally opposed the progress of Christianity, sought to 
establish Jby force its reign over the countries where Chris- 
tianity had spread. Though successful in some of these 
countries for a time, its military progress was stopped 
by the Battle of Tours, fought under the leadership of 
Charles Martel. Meantime, the power of Mohammedanism 
began to recede. The countries which it had possessed 
gradually fell into the hands of Christian people, until, 
as already intimated, in 1492, their last strongholds were 
taken. Even Turkey, which is reckoned the Mohammedan 
wedge in Europe, has only a minority population follow- 
ing Mohammed; and while in other parts of Europe and 
Western Asia there are still some followers of him to be 
found, the unmistakable fact exists that now only east 
of Palestine has Mohammedanism any decided influence. 
Herein is disclosed the startling fact that Christianity 
makes for progress, while Islam makes for stagnation. 
The same fact is seen in the practical working of these 
two systems, as to the kind of civilisation which is pro- 
duced under their respective influences. Everywhere that 
Christianity prevails will be found essential progress; 
while everywhere Islam prevails will be found stagnation, 
with all of its unsavory accompaniments. 



INTRODUCTORY 27 

As an illustration of what I mean, I may state that while 
I was once travelling in Syria, I came to two villages 
in the mountains of Lebanon, one on each side of a little 
stream that I could almost step across. One of these vil- 
lages was Mohammedan, and it showed all the character- 
istics of that stagnation which follows in the train of 
the reign of the prophet. The village was the impersonifi- 
cation of squalid filth and apparent misery. The other 
village, the name of which was Zallia, was only a few rods 
distant, on the other side of the little steam. This village, 
though dominated by a form of Christianity which is by 
no means the best, nevertheless exhibited signs of civilisa- 
tion, prosperity, and contentment that at once brought into 
bold contrast the difference between the two religions, even 
when Christianity is shorn of its real strength by additions 
of error. What was here so manifest in declaring the 
superiority of the religion of Christ over its aggressive 
rival is very distinctly apparent in every country through 
the Orient where these religions come in contrast. 

But the particular point, to which attention is now 
called, is that Christianity has followed the law of prog- 
ress, and has itself largely contributed to that progress. 
Consequently its course has been Westward all the time, 
and if it keeps in harmony with the law already indicated, 
its great triumphs must continue to be Westward. The 
two other aggressive religions, viz., Mohammedanism and 
Buddhism, are both practically progressing Eastward in- 
stead of Westward, and this has been the case, so far as 
permanent progress is concerned, from the very beginning 
of these religions. 

From these considerations, it must be evident that 
Christianity's conflict with these religions will be in those 
nations lying east of Arabia and Palestine, and west of 
America. Here is where Mohammedanism and Buddhism 
have their home, and when routed from these countries, 
Christianity's triumph will be complete. But in its march 
around the world, it has been constantly travelling West- 
ward, stopping here and there for a little while, to meet 
the contending forces which have opposed its progress. 
Sometimes these forces have seemed to triumphantly pre- 
vail, and in most cases they have undoubtedly left their 
influence upon Christianity, even where they have failed 
to stay its progress. And not only so, but within Chris- 



28 HISTORY OP THE DISCIPLES OF CHRIST 

tianity itself there have been conflicts of the severest kind. 
On one side of these conflicts have been arrayed all those 
forces which may be denominated antichrist, while on the 
other side, even the forces of Christ have been weakened 
by foreign elements which have been incorporated with 
the religious systems which have stood for Christianity. 
Protestantism was a great movement in the right direction, 
but it carried with it many of the elements of Romanism 
under which the simple Gospel had so long been buried. 
Consequently when Christianity reached the American 
shores, it was in an adulterated form, and lacked the 
strength, which comes from unity, and the clearness of 
vision, which comes from purity. America received Chris- 
tianity from two different geographical directions, viz., 
from Plymouth Rock and Jamestown. The former 
brought the stream of Puritanism, which was the religion 
of the Roundheads who fought with Cromwell for re- 
ligious and political liberty in England. The latter 
brought in Ritualism, as illustrated in the Church of 
England, while the spirit of the people, who settled at 
Jamestown and spread themselves along our Eastward 
shores Southward and Westward, was that of the Cavaliers, 
who were arrayed on the side of Charles I. These two 
somewhat antagonistic streams met geographically along 
Mason and Dixon's line, and the conflict precipitated 
finally brought on our Civil War. But since that war, 
these two streams have been coalescing, especially through- 
out the great West, Southwest and Northwest, wherein 
may be reckoned a coming empire which will finally dom- 
inate the whole of America. The mixing of Puritan blood 
with that of the Cavaliers promises one of the finest civili- 
sations the world has ever seen. 

We must not lose sight of the fact that this great empire 
has been gained through mighty conflicts. But this is 
the law of progress. When man was cast out of Eden, 
" the ground was cursed for his sake." He led an active 
life in Eden. He had to " dress and keep " the Garden, 
but this service was not a struggle. When, however, the 
ground was cursed, so that it would spread thorns and 
briars in his pathway, his progress could be effected only 
by the sweat of his brow; service became laborious, and 
everywhere man met obstacles in his pathway which he 
had to overcome. But this overcoming was the very thing 



INTRODUCTORY 29 

that was needed in order that real manhood should be 
made. All down through the ages this conflict between 
man and the things that hinder him, has been continued, 
while Christianity itself has been subject to the same law. 
Moving in a great circle its course has been zigzag, some- 
times to the right, sometimes to the left, sometimes even 
retreating for a little while. But in the course of years, 
we see it leaping forward again, and making decided 
progress in its march Westward around the world. 

As already intimated, we find it crossing the Atlantic 
Ocean and establishing itself on this new continent, but 
in a somewhat imperfect form, and especially weakened 
by divisions into sects. These sects, instead of contend- 
ing against the common enemy, often became bitterly op- 
posed to one another, and thus imperiled the success of 
Christianity in its movement Westward to the conquest 
of the nations. 

Just here it would be interesting to pause for a while 
and consider somewhat carefully the most prominent 
epochs of history which, from the beginning, mark the 
progress of Christianity through Western Asia and Europe 
before it reached the American continent. In this exam- 
ination it would be found that these periods were all fore- 
told in prophecy. This fact is in itself a most remarkable 
confirmation of the trustworthiness of the Bible testimony, 
and also strikingly confirms the law of progress which has 
already been indicated. 

" Nineteen centuries of the fulfilment of New Testament 
prophecies concerning the course of events during the 
Christian dispensation lie behind us. The fall of Jerusa- 
lem, the triumphs of the Gospel, the vicissitudes of the 
Roman empire, the sufferings of the Church under Pagan 
Rome, the victory of the martyrs, the abolition of Pagan- 
ism and establishment of Christianity, the gradual devel- 
opment of the great apostasies in the West and in the 
East, the overthrow of the Western Empire by the Sara- 
cens and Turks, the depressed and hidden condition of the 
true Church during the Middle Ages, the great Reforma- 
tion of the Sixteenth Century, the slaughter and resurrec- 
tion of the Christian witnesses, the retributive judgments 
of the French Revolution, the universal proclamation of 
the Gospel in modern times, the fall of the Papal temporal 
power at the moment of the highest act of Papal self- 



30 HISTORY OP THE DISCIPLES OF CHRIST 

exaltation, and at the date anticipated for centuries by- 
students of the prophetic word, the wasting away of Turk- 
ish power, the issuing forth of spirits of delusion, Romish, 
Ritualistic and Infidel in our own days, and the visible 
commencement of the rise of the Jewish people from the 
depression of ages, of their unification, and of their restora- 
tion to the land of their fathers, all these events by their 
striking fulfilments of the anticipations of prophecy have 
confirmed our faith in the divine inspiration of the Scrip- 
tures. In vain do the restless waves of scepticism dash 
against the base of that impregnable rock. And now 
astronomy is adding its testimony to that of history in 
confirmation of the prophetic word. The stars in their 
courses are fighting for Israel. The sacred " times and 
seasons " of the law, equally with those of the prophets, 
are found to possess a hidden astronomic character, bind- 
ing them together as a systematic whole, linking them in- 
dissolubly with the System of Nature, proclaiming their 
true measures, settling their historic place, and demon- 
strating the divineness of their origin." * 

Whoever will take the pains to study carefully the his- 
tory of the periods to which reference has been made, will 
understand what is meant by the zigzag courses of prog- 
ress, and especially the slow and tortuous movements of 
Christianity down the ages. Nevertheless, it will be seen 
that, while its progress has been sometimes retarded, at 
other times backward, and frequently to the right or to 
the left, it has slowly continued its course against all 
opposition from without and from within, until, at the 
beginning of the nineteenth century, it takes a new start 
on the American continent in a movement which had for 
its aim a complete restoration of primitive Cristianity 
in its faith, doctrine, spirit, and life. 

But this movement itself was the result of other move- 
ments which had preceded it. What Luther and his asso- 
ciates did, made it possible for other definite steps to be 
taken; and these were taken by such leaders as Calvin, 
Wesley, etc. But when all these movements have been 
carefully credited with what they achieved, there still 
remained much to be accomplished before Christianity 
could be prepared for a movement across the Pacific to 
attack the strongholds of Oriental religions. Luther had 

* " History Unveiling Prophecy," by H. Grattan Guinness, D.D. 



INTRODUCTORY 31 

broken the fetters which Priestcraft had fastened upon 
the human soul ; Calvin had emphasised the Divine side in 
the plan of salvation; while Wesley had emphasised the 
human side; so that progress was by a movement to the 
right and then to the left, but never in a straight line. 
At the end of these movements a great deal of truth had 
been developed, and many errors, that had accumulated 
during the Middle Ages, were shaken off; but there still 
remained a great task to be performed before the Church 
could become as bright as the sun, as fair as the moon, 
and as terrible as any army with banners. 

Historically, this movement may be divided into three 
periods : 

(1). The Creative Period. 

(2). The Chaotic Period. 

(3). The Organic or Reconstruction Period. 

This classification follows closely the steps of progress 
of everything in both mind and matter. The first chapter 
of Genesis contains the seeds of things. It is the most 
suggestive chapter in the Bible, and in many respects the 
most remarkable record that has ever been made in the 
history of this earth's development. It is worth while to 
study, especially the first three verses, so as to apprehend 
the divine order of progression with respect to all created 
things. 

The first verse is very comprehensive, and has frequently 
been wholly misunderstood. It evidently is intended to 
represent a completed creation. It is a comprehensive 
statement of what was done in the beginning, though this 
" beginning " is not definitely fixed as regards time, nor 
is time an important factor with respect to events, so far 
back in the history of the universe. The one thing that 
needs to be emphasised is that this first verse clearly 
indicates a completed creation, not a partial creation, 
as some have supposed. The three great, comprehen- 
sive things suggested are " God," " Creation," and 
the " Heavens and the Earth," or the Universe. Each 
one of these furnishes a theme for volumes, and conse- 
quently can only be mentioned in what we are now con- 
sidering. 

The second verse singles out the earth for separate treat- 
ment, and we are told that it " had become waste and 
wild." This rendering is justified by a proper construe- 



32 HISTORY OF THE DISCIPLES OF CHRIST 

tion of the Hebrew language, and is now very generally 
conceded by scholars. If this rendering is admitted, then 
it indicates clearly that, after the Creation was completed, 
there was an overthrow, in which order became confusion, 
and darkness reigned over the great abyss. I do not stop 
now to discuss how this overthrow came about, though 
there are hints in the Bible, as well as in the physical 
structure of the earth, which are very suggestive with re- 
spect to the origin of this Chaotic Period. How long it 
lasted, we cannot tell ; but finally the spirit of God, brood- 
ing upon the deep, led up to the first fiat which was uttered 
in these sublime words : " God said, Let there be light, 
and light was." Then follow the different days in the 
Organic, or Reconstruction Period, each one of these days 
marking a definite step in the progressive development of 
the earth in its preparation for the great tenant — man, 
who was evidently in the mind of God at the very be- 
ginning. 

I have already intimated that these facts, connected with 
the creation of the world, furnish the basis for an analogy 
with respect to all historic movements, whether religious 
or otherwise, and that we must go back to these three 
periods in order to reach a trustworthy basis for our 
reasoning with respect to religious movements. When we 
carefully examine these movements it will be found that 
they all have their Creative period, their Chaotic period, 
and their Organic or Reconstruction period. 

The Reformation of the nineteenth century, under the 
Campbells, is not an exception to the general rule. It 
had its Creative period, which was soon followed by a 
Chaotic period, and this again was followed by a period 
of Reconstruction; and all of these periods are very im- 
portant in order to give us a clear idea of the genesis, 
struggles, failures, and triumphs of this great movement 
for the restoration of Primitive Christianity in its faith, 
doctrine, and life. 

This distinct and definite Creative period began with the 
issuance of the great " Declaration and Address," written 
by Thomas Campbell. This historically marks the first 
verse in the first chapter of the book of Genesis, as it 
belongs to the Campbellian movement. Nor would I be 
far from the truth if I were to say that in this beginning 
God created the movement, and simply used Thomas 



INTRODUCTORY 33 

Campbell to put its great principles into a language that 
might be read by the people of the ages to come. 

That the movement finally became Chaotic, and for a 
time seemed to lose itself in the confusion which reigned 
in the religious world, and especially in the regions where 
the movement was started, must be readily conceded by 
every one who studies carefully the history of what we 
have denominated its Chaotic Period. At first it was in- 
tended to be a union movement. The whole spirit of the 
" Declaration and Address " breathes the sentiment of 
Christian Union, and strongly invites to a cessation of 
everything belligerent among the people of God, or any- 
thing that hindered a coming together of all the forces 
of Christendom into a harmonious co-operation and fellow- 
ship. But it soon became evident that sectarianism was 
too strongly entrenched behind the walls which divided 
Christendom into numerous antagonistic parties for the 
new movement to make much headway in bringing about 
a realisation of its splendid ideals. The Campbells them- 
selves became identified with one of the religious denom- 
inations of that period, and by doing so they, to some 
extent, practically stultified the great plea which they had 
made for an undenominational Christianity. We cannot 
discuss the reasons which seemed to justify this step at 
the time it was taken. There were undoubtedly some very 
weighty reasons, but all the same, it is clear to the thought- 
ful and impartial historian that this step practically made 
the Chaos which had begun to reign an assured fact; for 
it was not long until even the denomination with which 
the Campbells were identified persistently refused to recog- 
nise them as members in good standing. At this time they 
were without any special organic relation to the Chris- 
tianity of the times. It is true that a few churches had 
continued to stand by the Campbellian movement and were 
afterwards identified with it in its separate existence. 
But for a considerable time the whole movement seemed 
to be largely without chart or compass, while moving over 
the sea of troubled waters which everywhere characterised 
the religious condition of the world at that particular time. 

But about the year 1830, there was a distinct utterance 
in the movement which said, " Let there be light." The 
issuance of the Millennial Harbinger was the beginning of 
the new period, or the period of Reconstruction. There 



34 HISTORY OF THE DISCIPLES OF CHRIST 

was no longer much desire to be identified with any of the 
religious denominations. The fight began in real earnest 
against all the forms of sectarianism, and from this time 
forward the movement became an aggressive force in carry- 
ing forward a great plea, which plea was the restoration 
of what was called at that time, " The Ancient Order of 
Things." Mr. Campbell and his co-workers were no longer 
satisfied with a compromise in respect to the sects of 
Christendom, but they now said we must reconstruct 
Christendom from beginning to the end; we must restore 
the lost Gospel, the lost Church, and the lost unity of 
the spirit ; and in order to do this the first thing necessary 
was to let the people have the light, the light of God's 
Word, unmixed with the dark lines of superstition which 
everywhere obscured Him who is the Light of the world. 
Mr. Campbell claimed that the Sun of Righteousness had 
been eclipsed by creeds and speculations, and that this 
eclipse must be broken and the glorious light that had come 
into the world should be allowed to shine into the hearts of 
men and thereby bring them to a knowledge of the truth 
as it is in Christ Jesus our Lord. 

Looking at it from our limited point of view, it some- 
times appears that it would have been better if the move- 
ment had continued on its way as it was first started. 
But a closer investigation of all the facts of the case makes 
it evident to me, at least, that the Creative Period had to 
come to Chaos, and that the Reconstruction Period is at 
present practically the hope of the world. 

It has already been indicated that America is a neces- 
sary factor on the way to the final triumphs of Chris- 
tianity. Light always comes from the East, but action, 
movement, and progress are toward the West. The Camp- 
bellian movement has developed toward the West. It has 
made little progress in the Eastern states, or even in the 
Middle states. The two great civilising forces, namely, 
that which came with the Puritans and that which came 
with the Cavaliers, met and coalesced along the line which 
separates the East from the West, and has ever since been 
building an empire in the Western part of America which 
is destined to become a great power in carrying forward 
the religion of Christ to the nations which lie still farther 
West, on the other side of the Pacific Ocean. It was no 
accident that the Campbells, coming from the East, should 



INTRODUCTORY 35 

have brought the light which was needed for the Recon- 
struction Period; nor is it a stretch of the imagination 
to see in the development of our own Western land the 
basis from which to move upon the nations that still lie 
between us and Palestine, where Christianity began its 
triumphal march around the world. 

It would be interesting and even instructive if we could 
tarry long enough just here to show how this goodly land 
of ours is precisely the best place where a new Christianity, 
so to speak, must find its home and grow into a great 
power before a successful movement can be made upon 
such countries as Japan, China, etc., with the Christianity 
of Christ. It has already been intimated that this Chris- 
tianity of Christ had become adulterated, sectarianized, 
and made practically powerless for the great work of 
converting the world, while it remained in Europe. The 
new world offered itself to a new experiment, namely, the 
restoration of Christianity in its primitive simplicity, 
beauty, and unity, so that, having become somewhat as 
the Master would have it be, it can be carried to the 
countries lying West of us, where only such a Christianity, 
as has been indicated, can possibly make definite and sub- 
stantial progress. 

This clearly suggests the problem which the Disciples 
of Christ have to solve; for undoubtedly they have been 
called by Divine Providence to meet this emergency in 
the onward course of Christianity around the world; and 
if they are true to their own history and to the great prin- 
ciples for which they have contended, they must necessarily 
become the leaders of the missionary forces that shall take 
the heathen lands on the other side of the Pacific for 
the blood-stained banner of the cross. 

Are they sufficient for these things? Are they willing 
to make the sacrifices which must be made in order to the 
achievement of this great triumph? Shall they show 
themselves worthy of the great mission to which they 
have been called? These are the great questions that 
must be answered in the affirmative unless they wish the 
candlestick removed from their hands, and the great work 
of conquering the world for Christ committed to the charge 
of some other people. This is just what will be done if 
the Disciples fail to meet this responsibility. 

I cannot believe that the Disciples will hesitate to accept 



36 HISTORY OF THE DISCIPLES OF CHRIST 

this great and responsible position. Undoubtedly they 
occupy a vantage ground in the religious plea which they 
have to present. It is not weakened by human admix- 
tures, nor is it perplexed by recondite theological specula- 
tions. When fairly stated, it is clear-cut, and is the only 
plea that is offered to-day which will unite all the forces 
of Christendom for the great contest which is sure to come 
when a pure, unadulterated, and valiant Christianity shall, 
travelling Westward, meet the false religions of heathen- 
dom, travelling Eastward. This meeting will take place 
somewhere on the other side of the Pacific Ocean and this 
side of Palestine. The great battle between the forces of 
Gog and Magog, or the battle of Armagedden, will then 
be fought, not perhaps with carnal weapons, but with 
the Gospel on one side, which is the power of God unto 
salvation to every one that believeth, and the false re- 
ligions of the Orient, travelling Eastward, as has always 
been the case with these religions, as has already been 
pointed out. 

Can we measure the time that is necessary to subdue 
sectarianism in our land and unite the people of God upon 
the one foundation of Apostles and Prophets, Jesus Christ 
Himself being the chief cornerstone? If we can make a 
correct estimate as to how long it will take to solve this 
great problem, we may then determine with something 
like definite certainty when our forces will be ready for 
the final contest in the heathen lands that lie on the other 
side of the Pacific Ocean. We have already sent some 
avant-couriers in our faithful missionaries to these lands 
to prepare the way of our coming with all the forces of 
Christendom in our army. But these missionaries can 
never conquer these nations for Christ until the churches 
as a united body shall go to these lands carrying one 
great banner, the blood-stained cross of Christ, on which 
there is inscribed, " One Lord, One Faith, and One 
Baptism." 

It is now proper to consider somewhat specifically just 
what the plea is which the Disciples make, and also how 
that plea fits in with the present conditions of the problem 
of converting the world. The whole plea was really 
comprehended in " the Declaration and Address " issued 
by the Campbells in 1809, but as that Address was in- 
tended to give simply a general survey of the religious 



INTRODUCTORY 37 

condition at that particular time, it is perhaps well to 
deal more specifically with the great plea as it had de- 
veloped, when the Disciples had fairly launched their 
aggressive movement. 

It has already been stated that this movement was char- 
acterised by three periods, The Creative, The Chaotic, 
and the Organic or Period of Reconstruction. When the 
Organic Period was reached and the Disciples became 
practically a separate people, they began to state very 
earnestly the special things for which they contended. 
In order to a clear apprehension of the whole plea which 
they advocated, it will be necessary to deal with some of 
the main features of their contention, as this will help 
us to understand the importance of the work as it legiti- 
mately relates to the conversion of the world. The follow- 
ing are among the principal things for which the Disciples 
have generally contended : 

I. — A SCRIPTURAL BIBLIOLOGY 

Some questions relating to the Bible which have occu- 
pied the attention of recent years were not considered at 
all during the third decade of the Disciple Movement, 
which decade marks the beginning of their separate exist- 
ence as a religious people. Biblical criticism, as repre- 
sented by modern scholarship, was scarcely considered at 
all in the earlier periods of the movement. With perhaps 
few exceptions, the Bible was accepted without any ques- 
tion whatever as to its literary structure. All alike ac- 
cepted the statement of the Apostle that " all Scripture, 
given by inspiration, is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness, that the 
man of God may be perfect, thoroughly furnished to every 
good work." The great dictum of Thomas Campbell — 
" Where the Bible speaks, we speak ; where the Bible is 
silent, we are silent," at once turned all eyes to the Word 
of God as the only-sufficient and all-sufficient rule of faith 
and practice. At the same time it is undoubtedly true 
that this dictum has not always been clearly understood 
by those who have used it in the warfare against human 
creeds. Perhaps some failed to recognise that there are 
at least three Bibles in common use. First, the Bible as 
it really is, or as it would be, if we had in our possession 



38 HISTORY OF THE DISCIPLES OF CHRIST 

the original autographs. Second, the Bible, as interpreted 
for our neighbours ; and third, the Bible, as interpreted for 
ourselves. Now the mistake that some made was in assum- 
ing that they followed the Bible without any interpreta- 
tion of its meaning at all. But this course would leave 
us without any revelation whatever. Undoubtedly the 
Bible which every man follows, or seeks to follow, is the 
Bible as he understands it. In short, his interpretation 
of the Bible is what the Bible must be to him. 

Of course this view of the matter cuts off at once the 
cheap way of saying that we are following the Bible, when 
Ave are only following our interpretation of it. When 
Thomas Campbell said, " Where the Bible speaks, we 
speak," he undoubtedly meant by the Bible speaking that 
it uttered intelligible words, and that the Bible cannot 
speak to any one that does not understand it. 

This view practically lifts this magnificent dictum out 
of the slavish service in which it has been sometimes used 
by those who regard " ignorance as bliss," as well as " folly 
to be wise." 

But it is in the use of the scientific method of interpret- 
ing the Bible that the Disciples have become distinguished. 
They have always practically with great unanimity dis- 
carded the dogmatic and mystic interpretations of the 
Scriptures. They have sought, as far as possible, to use 
the inductive method, the method that brought harmony 
in the scientific world, and redeemed the investigation of 
nature from the empiricism of the Dark Ages, and to which 
the splendid triumphs of science at the beginning of the 
twentieth century are largely indebted. It was believed 
by the intelligent advocates of the Disciple Movement that 
the application of the inductive method in studying the 
Scriptures would finally lead up to practical unity with 
respect to what the Bible really teaches, so that when we 
say, " Where the Bible speaks, we speak," we can know 
assuredly just what the Bible does speak with respect to 
any subject under consideration. 

It is not needful here to illustrate this method as it was 
used by the Reformers at the time when they were forced 
into a separate existence as a religious people. However, 
it is worth while to state the fact that to this method, when 
honestly used, may be ascribed much of the success which 
has attended the Disciple Movement 



INTRODUCTORY 39 

II. — A SCRIPTURAL THEOLOGY 

This is perhaps the most fundamental characteristic of 
the Campbellian Movement. While both of the Campbells, 
and most of the early advocates of the movement, were 
Calvinists, coming as they did out of the Presbyterian 
Church, it is still true that they refused to accept any 
hyper-Calvinistic views with respect to the Divine Gov- 
ernment. Recognising as they did that a religion will 
always be as its Deity is, the early pioneers were careful 
to give the people a true conception of God, for they recog- 
nised the fact that a religion will always take on the type 
of the God that is worshipped by those who hold to that 
religion. 

At the beginning of the movement the prevailing idea 
of God among the religious denominations was to the Dis- 
ciples an entire perversion of what the character of God 
really is. The conception that prevailed was doubtless 
inherited from the apostasy which spread such vast ruin 
over the Christian world during the Middle Ages. This 
mediaeval conception embraced at least three errors : 

First. That God is a great personal governor who sits 
upon His throne, entirely apart from the present world, 
from which He rules His creatures by imperious and un- 
changeable laws. 

Second. The administration of this government on 
earth is wholly committed to a specially appointed human 
priesthood who practically occupy the position of medi- 
ators between God and the subjects of His kingdom. 

Third. The worship of this God can be acceptable only 
through forms and ceremonies, and in an environment 
which this priesthood chose to create. 

This I am persuaded does not overstate the generally 
prevailing conceptions of the God of the Bible at the be- 
ginning of the nineteenth century. Of course there may 
have been some exceptions, as regards this statement, 
but no student of ecclesiastical history will doubt that 
the conception of God, which has been presented, fairly 
represents the general trend of religious development at 
the beginning of the Disciple Movement. 

Now in opposition to these three predominant character- 
istics of the age, at the time the Campbellian movement 
was started, at least three distinct Biblical conceptions 



40 HISTORY OF THE DISCIPLES OF CHRIST 

of God were affirmed with all the fervour of deep conviction 
by the early pioneers. Perhaps they did not state the 
matter with exactness. Perhaps they were not always 
conscious of the order herein presented; but there can be 
little doubt that their advocacy embraced somewhat the 
following order : 

(1). God is Spirit. 

(2). God is Light. 

(3). God is Love. 

With respect to the first of these, they referred to the 
conversation of Christ with the woman of Samaria, and 
earnestly contended for the truth of the statement made 
by Christ Himself in that remarkable interview. He de- 
clared that God is Spirit, and His contention was that if 
God is Spirit they who worship Him must worship Him 
in spirit and in truth. In other words, the worship must 
be spiritual, not merely sensuous, and then it must be a 
truthful worship also, and consequently not based upon 
false conceptions of God or anything else. 

It is well just here to notice the exact language of our 
Divine Lord. He does not say that God is a Spirit, nor 
that God is the Spirit, but that God is Spirit. The Greek 
is Pneuma Ho Theos. It will be easily perceived by the 
Greek scholar that it is not personality that is affirmed 
of God, but His essence; therefore being pure Spirit, He 
cannot dwell in particular places or temples, for the 
Most High dwelleth not in houses made with hands, as is 
declared in Acts vii : 45 ; xvii : 24-25 ; nor can He require 
earthly material offerings or special ceremonies, or any 
other man-made machinery, through which He may be 
approached. Indeed, this affirmation of Christ was in- 
tended to be a protest against all limitations of God 
through an objective personality, which compelled the 
worshipper to think of God as only manifested in material 
representations. Our Lord's statement is equally conclu- 
sive against image worship, and also all forms and cere- 
monies, such as became the ruling passion with mediaeval 
Christianity, some of whose evils were prominent char- 
acteristics of the churches at the beginning of the nine- 
teenth century. 

It is well to analyse somewhat carefully the statement 
made by Christ concerning God. As already intimated 
the statement does not affirm the personality of God, but 



INTRODUCTORY 41 

His essence. The personality is taken for granted, while 
the essence is distinctly declared. Look carefully at this 
phrase — Pneuma Ho Theos. Notice the article before 
Theos. This assumes the personality of God. Notice, 
furthermore, that there is no article before Pneuma. 
This clearly indicates the important fact that God, viz., 
this Divine Personality, is, in His essence, pure Spirit. 
This being true, He seeks such worshippers as will meet 
Him in this essence. Nowhere else in the New Testament 
is there a stronger argument for the birth out of the Spirit, 
as indicated in the third chapter of John, than is found in 
this important statement of Christ. God's personality is 
for the moment absorbed in His essence, and thus supreme 
transcendence is made to harmonise as well as vitalise 
with His providential immanence. Hence, He is not only 
over the world and apart from the world, in the fact that 
He is, in His individual personality, Ho Theos, but He is 
also in the world and providentially moves and helps the 
world, because He is essentially Pneuma, or Spirit. 

Thus we have, in this sublime statement of our Divine 
Lord, both the transcendence and immanence of God 
clearly set forth. But in order that we may render accept- 
able worship to Him, we must be born from above, or 
born out of water and out of Spirit, thus meeting God in 
His essence by an essence of the same kind; and as we 
have borne the image of the earthly we should also bear 
the image of the heavenly. Man was created in the image 
of God, but in the fall this image was lost, or at least was 
marred, and the restoration in Christ Jesus makes us again 
like God, or fixes upon us His likeness, in that we become 
spirit as He is Spirit. Hence, the new spiritual man, 
who comes out of the new birth, is the only kind of wor- 
shipper God seeks, or who can worship Him in both spirit 
and truth. Thus it will be seen that God, as Spirit, be- 
came flesh, that man, as flesh, might become spirit. Or 
to put it more in harmony with our modern style, God 
was manifested in the flesh that He might come down to 
man and touch his sympathies, awaken his dormant 
spiritual energies, and bring his spiritual nature into 
regnancy from which it fell when the animal man tri- 
umphed over the spiritual. Surely nothing could exalt 
our conception of God more than this sublime fact which 
is evidently the main burden of the incarnation. 



42 HISTORY OF THE DISCIPLES OF CHRIST 

The Disciples have always regarded the second con- 
ception of God, namely, that He is Light, as of great im- 
portance. It has already been stated that the first fiat 
of the Disciple movement, when it was driven into a sep- 
arate position from the denominations, was, " Let there be 
light." This has characterised the movement from that 
time to the present hour. Indeed, it may be safely 
affirmed that the plea which they have made lends itself 
easily to a harmony with the scientific, critical, and prac- 
tical demands of the age; and, consequently, when it is 
affirmed that God is light we at once have a key-word 
with which to unlock any difficulty which lies in the path- 
way of a clear understanding of much that would other- 
wise be only darkness and confusion. In I. John i : 5 it is 
declared that God is Light. The Greek in this case is, 
Eo Theos Phoos Esti. Here again we have the person- 
ality of God taken for granted, for the article is used 
before God, as in the other case, to which reference has 
already been made; but there is no article before Phoos, 
so that it is true with respect to light as with respect to 
spirit. The very essence of God is light. This being true, 
we need not wonder that the Chaotic darkness which fol- 
lowed the creation was dissipated by that sublime fiat: 
" God said, Let there be light." This is still the order in 
every re-creation, whether in individuals or in religious 
movements. 

The Campbellian movement has always claimed that, 
in this respect, its plea is entirely reasonable. To use 
the language of the Apostle Peter, the Disciples have 
" always been ready to give to every man who asks them, 
a reason of the hope that is in them," though they may not 
have always done this " with meekness and fear." How- 
ever, they have been true to the ideal as far, perhaps, as 
human nature can realise an ideal which is so perfect in 
its conception. 

But the crowning revelation of God to us is the state- 
ment that He is Love. In I. John iv : 8 we have this lan- 
guage, Eo Theos Agapee Estin — God is Love. Here again 
the essence of God is declared without the article, while 
His personality is distinctly set forth by the article Eo 
before Theos. 

Just here also we come in contact with the need of what 
has been called " dispensational truth," in which an im- 



INTRODUCTORY 43 

portant distinction between the dispensations is made. 
The revelation of God that He is, in His essence, Love, 
was reserved for the Christian Dispensation to proclaim 
in its fulness, or its comprehensive import. Under former 
dispensations God is revealed to us as a Sovereign, as the 
" Lord of Hosts," " The God of Battles," etc. ; but under 
the Christian dispensation He is revealed to us as a tender, 
loving Father, so loving the world as to give His only 
begotten Son, that whosoever believeth in Him should 
not perish, but have everlasting life. Under the Patri- 
archal and Jewish Dispensations God was chiefly a cov- 
enant God, Who required an exact fulfillment of all the 
stipulated conditions of each covenant, and offering no 
remission of sins except through a sacrificial institution 
which had no permanent value, and through a law which 
was only a shadow of the better things to come. The 
Disciple movement affirms with great earnestness that 
we are no longer in the shadow but in the very light which 
came with Christ, who is Himself the light of the world; 
that when Christ reached the zenith of His glory, 
the shadow was under His feet; that we are no longer 
under the " snails " and " shall nots " of the Mosaic in- 
stitution, but under Christ, where God has been trans- 
lated into the family circle, where He is known as the 
loving Father, and where He now reigns in the fulness 
of the meaning of the Apostle, when He says that " God 
is Love." 

This new and scriptural conception of God may not 
have completely eradicated Calvinism with which the 
pioneers of the Disciple Movement were evidently at first 
dominated ; but it evidently subdued and held in check the 
wrong conceptions of God which had become so prevalent 
at the beginning of the Disciple Movement. Speculative 
theology could not become popular with the Disciples 
after the " Declaration and Address " had been published, 
for the reason that this great document, from beginning 
to end, severely condemns the making of speculations or 
opinions tests of Christian fellowship or barriers in the 
way of Christian Union. 

But the Disciples have always believed that the Scrip- 
tural view of God, as presented in the foregoing threefold 
revelation of Him, is of very great importance; and with- 
out formulating this contention, as I have done, they have 



44 HISTORY OF THE DISCIPLES OF CHRIST 

undoubtedly urged it upon the attention of the world 
wherever their plea has been earnestly made. 



III. — A SCRIPTURAL CHRISTOLOGY 

From the beginning, the Disciples have made much of 
Christ ; and as their movement progressed He soon became 
the centre around which everything revolved. They 
founded the Church on Rim, not on doctrines concerning 
Him. Peter's confession that " He is the Christ, the Son 
of the Living God," became everywhere the confession re- 
quired of those who were seeking admission into the 
churches. They excluded everything else in the confes- 
sion that was to be made by the believing penitent, con- 
tending that all extra matters only suggested the insuffi- 
ciency of Christ to save, while any subtraction from this 
vital proposition would make it impotent to meet the case 
of those who are seeking salvation. 

This insistence upon Christ as practically the solution 
of everything pertaining to Christianity has always been 
a cardinal feature with the Disciples. They regard the 
whole matter from at least three points of view : 

(a). The Incarnation. 

(b.) Death, Burial, and Resurrection of Christ. 

(c.) His offices as Prophet, Priest, and King. 

In reference to the Incarnation, they held strongly that 
it is fundamental in the Christian system, and that it fits 
in exactly with the history of our race, and is in harmony 
with the progressive development of Divine revelation. 
In this history there are at least three facts brought dis- 
tinctly into light. 

First, that men will not to be governed by God. All 
experiments of this kind, beginning with the experiment 
in the Garden of Eden, have proved to be signal failures. 

A second fact is equally prominent, viz., man, when left 
to himself, cannot govern himself. When the Israelites 
would not be governed by God, and cried out for a king, 
God gave them a king, but it was not long until it became 
evident that they could not be governed by man, and this 
fact has been demonstrated again and again in the history 
of the world. 

The third fact is the union of these two facts in a 
compromise which meets in the Incarnation. When it 



INTRODUCTOKY 45 

was sufficiently demonstrated that man would not be gov- 
erned by God and could not govern himself, God gave 
him a governor who is both God and man, viz., Immanuel : 
" God with us " ; the Theanthropos ; thus uniting the in- 
terests of Heaven and earth in one great personality, who, 
while faithfully doing the will of the Father, is, at the 
same time, touched with the feeling of our infirmities, 
sympathising with us in our weakness, and adding Divine 
help in our struggles, so that we are enabled to do even 
all things through Him Who strengthens us. 

But whatever may be the philosophy of the Incar- 
nation, it is certainly true that the Scriptures clearly 
teach that Christ entered this life from another. Nu- 
merous passages could be quoted to justify this state- 
ment, but it is unnecessary to quote these passages at 
present. 

However, the rationalistic or extreme scientific scholar 
of this age refuses to accept the fact of the Incarnation, 
because it implies belief in the super-natural. But why 
should any one, who believes in the existence of God, doubt 
the super-natural? Or how can any one on rational 
grounds regard the Incarnation as improbable? After 
all, may it not be that the difficulty at this point arises 
from the fact that in our conceptions of the natural and 
super-natural we have separated them by an impassable 
gulf? Is it not true that they lie very close together, 
and at many points actually touch each other, as light 
and darkness, as the different kingdoms of nature, and 
as even the body, soul, and spirit? We cannot fathom the 
depth of a question like the Incarnation, but we can see 
far enough to understand that there is nothing at all im- 
probable in what is stated about it. If God be what He 
is represented to be in the Bible, then it is not difficult to 
believe that He could manifest Himself in human form 
without any infringement of natural law whatever. There 
may be a sphere above what we now know of natural law 
which would admit easily all that is claimed for the 
Incarnation. The transference of one life into another 
is really one of the fundamental facts of Christianity. 
According to the Apostle Paul the Christian's life is not 
his own life, but the life of Christ in him. Christ dwells 
in the Christian and the latter becomes what he is through 
the inflow of the life from without. 



46 HISTORY OF THE DISCIPLES OF CHRIST 

This view of the Apostle is supported by all the facts 
recorded in the New Testament, as well as by the personal 
experience of every Christian; and this being true, it 
follows that the Incarnation of God in Jesus the Christ 
is no more a mystery than the Incarnation of God in a 
Christian. Indeed, the former was simply preparatory 
to the latter. God manifest in the flesh, in the person 
of Jesus Christ, was the first step necessary to the enshrin- 
ing of God in humanity through each redeemed son and 
daughter of humanity. So that there is nothing at all 
improbable, and certainly nothing impossible, in the trans- 
ference of divinity from the spiritual world into the fleshy 
or material world. It is easy to create difficulties with 
respect to almost anything, and it is not impossible to 
create apparently insurmountable difficulties with regard 
to matters entirely beyond our comprehension. Our meas- 
uring line is too short to enable us to determine what 
God can do. He who could create this universe, with all 
it contains, need not be limited with regard to the modes 
of His manifestation to the inhabitants of this earth, and 
it is the supremest nonsense, if not the most unpardonable 
irreverence, for any one to assume that God cannot enter 
human flesh if He chooses to do so. 

However, it may help us, who have difficulties with this 
problem, to suggest that possibly we have assumed in our 
reasoning that God and man are more widely separated 
than they are. I think the Scriptures teach that there is 
a striking likeness between them, and that they are in 
many respects closely allied to each other. We must never 
forget that man was created in the image of God. This 
implies more than has generally been conceded. Just how 
much it implies may not be easily determined. Probably 
it indicates that man is like God in all that makes him a 
man; and if this be true, the step by which divinity was 
transferred to humanity may have comprehended little 
more than the step across sin which now separates God 
and man. This step was taken in the case of Jesus Christ 
by providing conditions which enabled Him to become flesh 
without assuming any taint of sin which may belong to 
the human race. In any case it is certain that before He 
could become an acceptable sin offering it was necessary 
for Him to possess the characteristics of an offering that 
would be acceptable to God. One of these characteristics 



INTRODUCTORY 47 

involved a life without sin, and this is precisely what was 
true of our Lord Jesus Christ. 

Now the problem of Christ's sinlessness will help us to 
solve the problem of the Incarnation. Is it not quite as 
easy to believe the New Testament account of His advent 
into the world as to believe that He was entirely without 
sin during the whole of His earthly life? The same New 
Testament that declares one declares the other also; and 
so far as human experience goes, the latter is quite as 
far removed from the facts of human history as the former 
is. Now, if we reject the testimony with respect to His 
birth, why not also reject the testimony with respect to 
His life? However, it is the habit of certain semi-sceptics 
to laud the latter while they utterly repudiate the former. 
But if the New Testament is credible with respect to one, 
why is it not credible with respect to the other? At any 
rate it is certain, when we throw suspicion upon the record 
concerning the peculiar conditions of the earthly advent, 
we must of necessity throw suspicion also upon every other 
fact which the New Testament records, and especially 
when that fact contains a suggestion of the improbable. 
Undoubtedly the sinlessness of Jesus, when compared with 
the life of men generally, is as much a miracle as the 
Incarnation by the Holy Spirit, 

There is, however, in the whole story of the Incarnation 
and in its transcendent facts a special fitness to the end 
in view which does much to help our faith where it might 
hesitate without this philosophical suggestiveness. The 
Incarnation does not necessarily limit the activity of God 
in the universe to the person of Jesus Christ any more 
than the Christian Church limits His activity at the pres- 
ent time; and yet, He dwells in that Church, and is an 
essential part of that Church, if we are to believe the 
Scriptures. 

Jesus was both divine and human. This compound 
character was essential to the mission upon which He 
visited the earth. A Mediator must be the friend of both 
parties who are to be reconciled. Jesus was therefore 
both God and man, entering into sympathy with both 
parties, uniting in Himself both divinity and humanity. 
Up to the time of His coming human history demonstrated 
at least two things : first, that every experiment in which 
God attempted to govern the world by His own sovereign 



48 HISTORY OF THE DISCIPLES OF CHRIST 

authority resulted in a practical failure. The experiment 
in Eden, and all the experiments following, as in the case 
of the Jewish theocracy, finally broke down for the reason, 
in the second place, man could never govern himself. In 
this extremity the Incarnation is offered as a solution 
of the problem. That is, when it became evident that 
man would not be governed by God and could not govern 
himself, the merciful provision was made to give him a 
governor who is both God and man — Immanuel, God 
with us. Hence Jesus the Christ, the Son of the living 
God, the friend of both God and man, becomes the mediator 
of the new covenant, which covenant provides, at the same 
time, for the maintenance of the authority of God and the 
forgiveness of sins. 

There is still another view of the Incarnation which may 
help our weak faith when it stumbles at philosophy. We 
must remember that the whole course of Providence, down 
through the ages, from Adam to Christ, was a preparation 
of the world for the Coming One, whose coming would 
fulfil all prophecies, and at the same time meet the con- 
ditions necessary to restore the image of God to fallen 
man. In the person of Christ the gulf which had long 
separated God and man was practically bridged over, 
and a pathway of holiness erected by which all who will 
accept the word of reconciliation can return to the favor 
and fellowship of the living God. 

From this point of view the Incarnation may be regarded 
as the crowning glory of all the ages, and as the con- 
summation of all the types and shadows of Jewish history, 
as well as the proclamation to the race of a possible glori- 
ous end to the long night of darkness w T hich has been the 
result of the reign of sin in the world. 

Of course, it is impossible to treat a subject so profound 
and so far-reaching as the Incarnation is within the space 
of a few paragraphs. No one can possibly fathom the 
depth of the Incarnation. But in this respect it is not 
different from many other things. We cannot fathom the 
mystery of ourselves. The union of body, soul, and spirit 
in every man is, from our point of view, quite as inex- 
plicable and mysterious as the union of God and man in 
the person of Jesus Christ. Why then should we believe 
in one and not believe in the other? * 

*Vide "Preacher Problems," pp. 146-150, by Dr. W. T. Moore. 



INTRODUCTORY 49 

But we are told that the Incarnation contradicts the 
law of uniformity which everywhere prevails throughout 
the universe. But this word universe is a big word and 
comprehends much more than we can discern through 
our finite vision. What do we know about ten thousand 
things in this great universe with which we are identified 
as an infinitesimal atom? The rationalist stumbles at the 
Incarnation. He cannot accept as truthful history the 
story of the virgin birth. But why not? He answers: It 
is contrary to the law of uniformity and consequently it 
cannot be true. This is only another way of stating 
Humes' objection to miracles. He said : " A miracle is 
contrary to human experience, and whatever is contrary 
to human experience cannot be true, therefore a miracle 
is impossible." Every one now knows how sophistical 
this reasoning is. There are many things contrary, or 
rather out of the range of some people's experience, while 
these same things are perfectly familiar to others. People 
who live all the time in the tropics have never seen it snow. 
Must we conclude, therefore, that snow is contrary to 
human experience? 

There may be many things about the law of uniformity 
that no one now understands. Facts in nature are coming 
to light every day that compel us to change our views with 
respect to what nature teaches. 

Not very long ago the caloric theory of heat was given 
in all our text books without question. It was practically 
universally accepted. But now that theory has been dis- 
carded in the light of the further knowledge of the co-rela- 
tion of forces. This is only one of a thousand illustrations 
that might be given. Every day new wonders come to 
light in the realm of nature's laws. Indeed, even the 
" breaks " that seem to interfere with the law of uni- 
formity may, when we understand all about them, be 
only links in the chain that binds all things together in 
one uniform, continuous progression. " One star differs 
from another star in glory," and yet these stars all con- 
tribute to a universal harmony. The notes in a piece of 
music are quite different in many respects, some short, 
some long, some high, some low, some soft, some loud, but 
when occupying their right places this very difference is 
the source of the harmony which is produced when these 
notes are sounded. 



50 HISTORY OP THE DISCIPLES OF CHRIST 

The Incarnation may seem to be a discordant note, 
as regards the law of uniformity, but this does not, in fact, 
necessarily follow, even if that law is everywhere admitted. 
The Incarnation may simply be a higher range of that law 
than any thing with which we are now acquainted. We 
know very little of the spiritual realm. The very phrase, 
which somewhat materialises the Incarnation conception, 
is itself an extraordinary phrase. " God with us " at 
once sets us to thinking, and at the same time bewilders 
us with its stupendous, far-reaching meaning. We are 
awed by its awful possibilities, and yet we are calmed into 
reverence and silence as our faith tremblingly lays hold 
of the great things it suggests. We are at once transferred 
from the material to the spiritual, from the earthly to 
the Heavenly, from the human to the Divine; and yet we 
still have one hand on the lower orders all the time. We 
do not let go entirely of the temporal, nor the earthly, 
nor the human. We simply grasp more firmly the 
spiritual, the Heavenly, and the Divine. 

Because we do not understand all about the Incarna- 
tion, we have no right to question its possibility or even 
its probability. By and by we may know more than 
we now know. It would have been thought an incredible 
thing if, only a few years ago, some one had affirmed the 
probability or even possibility of speaking thousands of 
miles by what is known as wireless telegraphy. Would 
not every one have said such a thing would be a miracle, 
because at that time it was contrary to what was regarded 
as the law of uniformity? But we now know that this 
fact simply lifts us into a higher sphere of the law that 
we supposed would be contradicted. Similarly it may be 
that, when the veil is entirely removed from our eyes, we 
will be able to understand how even miracle itself is in 
harmony with all the laws of the universe.* 

The Disciples have very earnestly contended for the 
death of Christ for our sins, His burial, and His resurrec- 
tion the third day, according to the Scriptures. They have 
refused to formulate a theory of the atonement and then 
make this a test of fellowship among Christians. But they 
have not hesitated to emphasise the importance of Christ's 
death as a sacrifice for sin and uncleanness, nor have they 
as a whole shown any sympathy with any tendency that 

* See " Supremacy of the Heart Life," pp. 187-189, by Dr. Moore. 



INTRODUCTORY 51 

seeks to make the death of Christ tor our sins only an 
" incident " in the great work which He came to accom- 
plish. They have contended that His death for our sins 
is absolutely fundamental in the Gospel, and they have 
quoted from the fifteenth chapter of first Corinthians to 
prove this contention. Furthermore, they have insisted 
that Christ was " made- sin for us, who knew no sin, 
that we might be made the righteousness of God in Him." 

Around this the Disciples have gathered their forces, 
and in its light have fought the battle of freedom from 
the entangling difficulties of both Socinianism and Cal- 
vinism. They have persistently refused to accept either 
one of these extremes. While not attempting to formulate 
a scientific statement of the Atonement, they have vigor- 
ously opposed the extreme statements which have been 
made by others, which statements, for the most part, either 
eliminate the Atonement entirely or else practically elimi- 
nate the God of the Bible, and substitute for Him an 
imperious personality who orders everything according 
to certain decrees which He made before the foundation 
of the world. It may be said that the whole position of 
the Disciple movement concerning the work of Christ in 
the salvation of men can be summed up in the statement 
of the Apostle contained in Romans v : 8-12 : " But God 
commendeth His love toward us in that, while we were 
yet sinners, Christ died for us. Much more then, being 
now justified by His blood, shall we be saved from wrath 
through Him. For if, while we were enemies, we were 
reconciled to God through the death of His Son, much 
more being reconciled, shall we be saved by His life; and 
not only so, but we also rejoice in God through our Lord 
Jesus Christ, through whom we have now received the 
reconciliation." 

Without analysing fully this important passage of 
Scripture, it is well to notice the fact that the Apostle 
distinctly separates the death of Christ from His life, 
ascribing reconciliation to the former and salvation to 
the latter. Indeed, this is practically the style of the 
New Testament from beginning to end. While un- 
doubtedly it is true that the life of Christ gives character 
and potency to His death, this life is never specifically 
confounded with the death, when the reconcilation is under 
consideration. 



52 HISTORY OF THE DISCIPLES OF CHRIST 

Of course, in a certain sense, everything connected with 
Christ enters into His great work of redemption ; but this 
in no wise justifies us in confounding things that essen- 
tially differ. Salvation is ascribed to faith, to the life 
of Christ, to calling on the name of the Lord, to the grace 
of God, to baptism, and to still other things. Now this 
fact must not be construed to mean that all these are not 
associated in the whole work of saving men, but only each 
one of these has its specific place in the scheme of redemp- 
tion, and, as such, this place must be kept clear of inter- 
ference by other things that might be substituted for it. 
"If when we were enemies we were reconciled to God 
by the death of His Son," it follows conclusively that, 
after this reconciliation has been effected through the death 
of Christ for our sins, then " we shall be saved by His 
life," for the Christian's life is not his own, but Christ 
liveth in him, and it is also true that his " life is hid with 
Christ in God. " * 

The Disciples have also earnestly and strongly con- 
tended for the burial and resurrection of Christ, making 
His resurrection the crowning conception of His work. 

We must not only be reconciled to God by the death of 
His Son, but we must be saved by His life; and our re- 
demption must be justified before the whole universe of 
God, and also Christ Himself must be justified in what 
He has done for us; and this is effected through His 
resurrection, for God has given proof to all men that He 
is the Christ in that He has been raised from the dead. 

Just here it is important to state that the Disciples 
have more than any other people emphasised the fact that 
Christ is the foundation of the Church, and that He is our 
Prophet, Priest, and King. As our Prophet He is our only 
infallible teacher; as our Priest He is our only inter- 
cessor ; as our King He is our only ruler. As our Prophet 
we must hear what He says; as our Priest we must trust 
implicitly in the efficacy of His intercession, for He ever 
liveth to make intercession for us; as our King we must 
unhesitatingly and loyally obey His commandments. 

It may be that other religious bodies have, to some ex- 
tent, given prominence to the same conception of Christ 
which the Disciples have set forth; but so far as I am 
informed (and I think I have gone carefully over the 

* Vide " Plea of the Disciples," pp. 21-22, by Dr. Moore, 



INTRODUCTORY 5S 

whole field of investigation), no religious people have 
emphasised and made prominent this conception of Christ 
as the Disciples have done. From the very beginning of 
their movement they have made faith personal, not doc- 
trinal. They have insisted that to believe in Christ with 
the whole heart is all that is necessary, so far as faith 
goes, in order to salvation. The great proposition that 
" Jesus is the Christ, the son of the living God," has been 
fundamental in their religious movement ever since it was 
first inaugurated. 

In the presence of this proposition they have met the 
enemies of truth from every point of view. They have met 
the Romanist by insisting that Petros is only a little 
stone, and is, therefore, insignificant, while Petra, the 
foundation of the Church, is a rock of large dimensions 
and immovable as the eternal hills. I myself have wit- 
nessed at Caesarea Philippi both the little stone and the 
majestic rock which doubtless Christ had in view before 
His eyes at the time He made the great declaration re- 
corded in the sixteenth chapter of Matthew. Hence, no 
other foundation can any man lay than that which is laid, 
even Jesus the Christ the Son of the living God. 

As already intimated, the Disciples have earnestly con- 
tended for the sufficiency of the Scriptures as furnishing 
a rule of faith and practice. But they do not build the 
Church on the Scriptures, or accept these as having in 
themselves the power to save. They make us wise unto 
salvation; they guide us in the way of salvation; they 
lead us to Him who only can save to the uttermost all who 
come to God by Him; but the Church is built on Christ 
Himself, who is the same yesterday, to-day, and forever. 

Finally, there are at least three special points of view 
from which the Disciples have regarded the great mission 
of Christ to the world. 

(1.) As a revealer of the Father. 

(2.) As the head of the Church, reigning in and over 
His people. 

(3.) As the sovereign over all things, guiding and con- 
trolling the affairs of this world to the spread of His 
kingdom, until all the earth shall be subject to His 
authority. 

What Philip desired is, to some extent, the universal 
desire of mankind, wherever any knowledge of the Father 



54 HISTORY OF THE DISCIPLES OF CHRIST 

exists. We all say in some form or other, " Lord, show 
us the Father, and it sufficeth us." The answer to Philip 
by Jesus is His answer to us. He still says, " He that 
has seen Me has seen the Father." 

If there is anything that distinguishes the mission of 
Christ to the world more than another it is this very fact 
that in Him is a revelation of the Father to us. We have 
already seen that God is Spirit, and that, therefore, it is 
impossible for us to see Him in His essence, for no man 
has seen Spirit at any time. But it is possible for us to 
see the Father through Jesus Christ, for He is God mani- 
fest in the flesh. 

I have already intimated that a religion, in its develop- 
ment, follows the conception of its author which that re- 
ligion embodies. Surely, then, it is of the greatest conse- 
quence that we should have a true conception of God, 
if it is desirable that the religion we profess should itself 
be a true manifestation of the truth. Jesus the Christ 
is the embodiment of our conception of the Father, and 
it is therefore through Him that we must see and under- 
stand the religion which is intended to represent the 
Father. 

Jesus the Christ is also the head of the Church, while 
the Church is declared to be His body. This figure empha- 
sises a very close relationship between Christ and His Dis- 
ciples. As the members of our body receive all their 
instructions from the head, so the members of the Church, 
which is Christ's body, should receive all their instruc- 
tions from Him who is the head. His will must be the 
final authority in everything that relates to the Christian's 
faith and conduct. A " thus saith the Lord " must be 
final as regards everything that enters into the Christian 
life. 

In this respect, it is believed that no other religious 
people have given such emphasis to Christ's mission as 
have the Disciples of Christ. They have not only recog- 
nised Christ as the foundation of the Church, but they 
have also insisted that He is head over all, and that, there- 
fore, He is the source of all authority in Heaven and in 
earth, as regards the principles and practice of those who 
are his followers. 

The Disciples have also strongly accentuated the univer- 
sal Lordship of Christ with respect to all the affairs of 



INTRODUCTORY 55 

this world. They have not dogmatically insisted upon 
any particular view of what is called the millennium. 
As a body they are neither pre-millennialists nor post- 
millennialists. They have always allowed the widest pos- 
sible liberty with respect to questions of this kind, as 
well as eschatological, or questions relating to the future 
life. The only point with which they are especially con- 
cerned is the great fact that in some way all things are 
working together for good to them that love God, to 
them who are called according to His purpose. They in- 
sist (and so strongly do they insist that this is practically 
an article of their faith) that some way or other the final 
outcome of the present struggle will be the subjection 
of this world's powers to the authority of Him who must 
reign until all enemies are finally put under His feet, and 
He shall everywhere be recognised as the King of kings 
and Lord of lords." * 



IV. — A SCRIPTURAL PNEUMATOLOGY 

There can be no doubt about the fact that when the 
Disciple movement was first inaugurated the religious 
world was under some curious delusions with respect to 
the Holy Spirit. This was doubtless owing to a certain 
reaction from the purely human development of religion 
during the Middle Ages. The Reformation under Luther 
turned the tide in the opposite direction. Slowly but 
certainly the reaction from mediaeval superstitions and 
humanisms began to develop toward a more rational and 
worthy view of things. 

However, this reaction had not reached a normal state 
at the beginning of the nineteenth century, and especially 
was this true as regards spiritual influence. The work 
of the Holy Spirit was more or less identified with all 
kinds of incantations and superstitions, until conversion, 
in the popular estimation, became real only when it became 
irrational ; and the Christian life, instead of being a steady 
and normal growth, was supposed to grow only through 
jerks or sporadic and spasmodic developments. 

Disciples of Christ have always recognised joyfully and 
earnestly the important work of the Holy Spirit in the 
conversion and salvation of men. They have been mis- 

* See " Plea of the Disciples," pp. 22-26. 



56 HISTORY OF THE DISCIPLES OF CHRIST 

understood and misrepresented with respect to this mat- 
ter; and doubtless for the reason that men who occupy 
an extreme position with regard to any subject are usually 
unwilling to admit that there is any middle ground that 
ought to be tolerated. The Disciples have always, in 
the main, contended for a conservative position with re- 
spect to the work of the Holy Spirit. In regard to bap- 
tism in Holy Spirit they have not always spoken in the 
language of the Scriptures, though their chief contention 
has been in the right direction, viz., to teach the Christian 
world that conversion is not necessarily attended with 
signs and miracles; that God's power is not in the fire, 
the wind, nor the earthquake, but in the still small voice 
that speaks through the gospel of His love, and through 
all the sympathies of the suffering Christ who woos the 
sinner to His outstretched arms of love and bids him rest 
in the great Rest-giver and Saviour of men. 

Disciples have used the phrase, " Baptism of the Holy 
Spirit," as though it was a legitimate and Scriptural 
phrase, and have then sought to get rid of this Baptism by 
declaring that it is always accompanied by the gift of 
tongues, as in the case of Pentecost and the house of 
Cornelius. But this view of the matter is not at all neces- 
sary, if we stick to Scriptural phraseology. There is no 
such thing as the " Baptism of the Holy Spirit," or " Bap- 
tism of the Holy Ghost," mentioned in the Scriptures, nor 
is the idea, conveyed by that phrase, anywhere found in 
the New Testament. The Scriptural phraseology is 
" Baptised in Holy Spirit," and the idea conveyed by this 
phrase is that Holy Spirit is the element in which the 
agent performs the Baptism. Christ is the Agent. John 
declared that he would baptise in Holy Spirit and fire. 
Consequently it is Christ that performs the baptism, and 
Holy Spirit is the element in which the subject is baptised. 

It is also an interesting fact, and somewhat suggestive 
at this particular point of our investigation, that the pre- 
dominant gender of the Holy Spirit in the Scriptures is 
neuter. It is not necessary to magnify this habit of the 
inspired writers, since it is well known that the Greek 
gender does not run parallel with the gender of the Eng- 
lish. Nevertheless, if it was the intention of the writers 
of the New Testament to emphasise the personality of the 
Holy Spirit, it is certainly very remarkable that they 



INTRODUCTORY 57 

should have selected a word which is neuter in gender 
rather than one that is masculine. The word " paraklee- 
tos " is masculine, but this is used only by the Apostle 
John. 

It is also very suggestive that the exact equivalent of 
the New Testament phrase — " To Hagion Pneuma " — is 
found only three times in the Old Testament. The He- 
brew style, for the most part, is " The Spirit of God," 
or " My Spirit," and not " The Holy Spirit," while very 
generally the gender is feminine ; and as there is no neuter 
gender in the Hebrew language, many of its feminines are 
properly rendered neuter genders in the English. In 
Gen. i : 2, the idea of " brooding " answers well to the 
feminine gender of " Rooach Elohim " — The Spirit of 
God. 

Is all this accidental? Must this predominant habit 
of the Hebrew language be ignored entirely in a matter of 
such grave importance as that under consideration? I 
think it is quite probable that the modern tendency to 
always speak of the Holy Spirit as a masculine gender 
is the foundation of much confusion in reference to the 
subject of the Holy Spirit's office and work. If we take 
into account the testimony of both the Old and New Testa- 
ments it seems to me that the translation of the authorised 
version of the Bible is justified when it uniformly trans- 
lates the Holy Spirit as a neuter rather than as a mascu- 
line gender. 

With respect to spiritual operations, Disciple teachers 
have very generally insisted upon limiting the Holy Spirit's 
work to that sphere where co-operation with the Word 
of God is distinctly marked out. Possibly they have 
pressed this point sometimes too strongly, and for the 
reason that, in our present fleshly state, we can know very 
little about spiritual operations, and therefore it is per- 
haps better not to attempt to limit that which is probably 
limitless in its sphere of influence. Nevertheless, it is 
wise to avoid rushing into a boundless ocean of darkness, 
where only ignorance and superstition are the controlling 
influences. We are never safe unless we can quote for 
our religious position a " Thus saith the Lord," and we 
are never in danger as long as we can say with distinct 
emphasis, " It is written." This was the safeguard of 
our Divine Lord when the tempter sought to lead him 



58 HISTORY OF THE DISCIPLES OF CHRIST 

astray. He met every assault of Satan with the terse 
and emphatic saying, " It is written." This with Christ 
was the end of all controversy, and while we are following 
His example, in this regard, we need not be concerned 
even though ten thousand superstitions should be hurled 
at us. 

Disciples have always believed and taught that we are 
now practically under the dispensation of the Holy Spirit. 
Christ has personally ascended into the heavens, and He 
has sent the Holy Spirit to take His place here, to advocate 
His cause, to dwell in His Church, and to make intercession 
for us with groanings which cannot be uttered. At the 
same time Disciples have clearly marked the difference 
between the Holy Spirit as an agent and Holy Spirit 
indwelling the Christian, though they have never, so far 
as I know, made the argument for this distinction, as 
I have just done, by showing that the article in the Greek 
is always before the Holy Spirit when reference is made 
to the agency of the Spirit, or to its objective relation- 
ship, and never before it, when reference is made to Spirit 
as an element, or when it is subjectively used. From the 
point of view I have considered the matter, the Disciples' 
contention, that we must distinguish between the Holy 
Spirit operating in conversion and Holy Spirit dwelling 
in the Christian, is not only eminently intelligible, but 
becomes at once overwhelmingly supported by every pas- 
sage of Scripture in the Word of God where the word 
" Spirit " is used.* 

The distinction between the act of baptism and the 
element in which this act takes place is a very important 
one, and if properly understood ought to clear up some 
of the confusion with which the baptismal question is 
environed. While the Apostle Paul distinctly asserts in 
his letter to the Ephesians that there is one baptism, 
it is highly probable that there are at least three elements 
connected with this one baptism. The Apostle is probably 
simply regarding baptism from the point of view of the 
action performed, that is, this one baptism is an immer- 
sion, but this does not necessarily imply the element or 
elements in which the baptism takes place. However, if 
we should say that this one baptism is connected with 
at least three elements, viz., water, spirit, and suffering, 

* See " Plea of the Disciples," by W. T. Moore. 



INTRODUCTORY 59 

it is more than probable that this view of the matter would 
not be far from the truth. 

Nor is it necessary that these elements should all be 
used at the same time in order to make the " one baptism." 
Perhaps the first two elements were united in the baptism 
at Pentecost, and also at subsequent baptisms, though not 
attended by the extraordinary manifestations which ac- 
companied the Pentecostal occasion. John baptised in 
water, but Christ baptised in Holy Spirit. Baptism in 
water was therefore already in practice when the day of 
Pentecost had fully come, and consequently the human 
side of the ordinance was performed by man while the 
divine side, the baptism in Holy Spirit, was performed 
by Christ Himself; and the two elements, being united, 
viz., the human and the divine, the " one baptism " became 
a baptism in both water and spirit. The baptism in 
suffering or sorrow began at the same time, at least in 
the experience of the first Christians, for the very first 
word which Peter pronounces, in submitting the terms 
of pardon, is the word " repent," which involves self- 
denial and turning away from sin, and an acceptance 
of the new life, with all the tribulations of that life, at 
the same time a complete crucifixion of the flesh. They 
were really baptised into a state of suffering, for Jesus 
had said in substance that this would be their lot. At 
the same time He distinctly told them that in this world 
they would be happy, even when persecuted, and when 
men should say all manner of evil against them falsely 
for His name's sake. The joy of the Holy Spirit more 
than compensated for the suffering of the baptism in fire. 
Indeed, this suffering of the baptism in fire was a part 
of the discipline. In I. Corinthians iii: 13-15, we have 
a clear intimation that runs very nearly parallel with 
the teaching in the third chapter of Matthew. This pas- 
sage shows that the wood, hay, and stubble of character 
will be burned, while the gold, silver, and precious stones 
will endure ; so that the man himself shall be saved, " so 
as by fire." In both the tenth and twelfth verses of the 
third chapter of Matthew, the figure is changed from one 
used in the eleventh verse, but the teaching is essentially 
the same. It is character that is under consideration. 
The bad tree will be cut down and burned by the un- 
quenchable fire. In one case the axe is used, in the other 



60 HISTORY OF THE DISCIPLES OF CHRIST 

the tribulum is used. This latter instrument was em- 
ployed by the Romans in separating the wheat from the 
chaff, and is therefore very suggestive when we turn to 
such passages as the following : " Tribulation worketh 
patience; patience experience; experience hope; and hope 
maketh not ashamed." " These are they which have come 
up through great tribulation, having washed their robes 
and made them white in the blood of the Lamb." 

All this is exactly in harmony with the three-fold nature 
of man. He has a body, a soul, and a spirit. The fleshly 
nature must be kept under, subdued; and as far as pos- 
sible, conquered. The psychical nature must be purified, 
chastened, and brought in subjection to the higher Spiritual 
nature. We must not forget that the Spiritual Man, 
however consecrated he may be, will have to constantly 
contend against the lower elements of his nature. He 
is in a tabernacle of clay, he is largely influenced by the 
animal; and though he is a new creation in Christ Jesus, 
he is still more or less influenced by the flesh and the 
animal that is in him. 

It is now easy to see that there is a fitness in the three 
elements belonging to the one baptism, namely, water, 
Holy Spirit, and suffering, and that the last is just as 
important, as regards the purpose for which it has been 
appointed, as either of the other two. Indeed, it takes 
the three elements to complete the one baptism, when this 
is considered in its full import.* 

Mr. Campbell himself (and very generally those who 
were associated with him) held to the view that there are 
only two cases of the baptism in Spirit : one at Pentecost, 
and the other at the house of Cornelius; and that this 
baptism was always accompanied with the gift of tongues. 
Consequently in the early days of the Disciple movement 
the baptism in Holy Spirit was regarded as having ceased 
to exist, though the gift of the Holy Spirit to Christians 
was still a precious legacy. However, this view is no 
longer endorsed by many Biblical exegetes among the 
Disciples. Indeed, Dr. Robert Richardson, in his lumi- 
nous work on the Holy Spirit, holds strongly to the posi- 
tion that baptism in Holy Spirit is still a part of the 
believer's privilege. But as different views on this subject, 
as well as others, depend largely upon verbal criticisms, 

* Vide " Man Preparing for Other Worlds," pp. 397-399, by Dr. Moore. 



INTRODUCTORY 61 

especially where there is some doubt with respect to the 
true meaning, these matters have never been made tests 
of fellowship among the Disciples. 

It is a fact, however, of some importance, as has already 
been suggested, that the article in the Greek is not used 
before " Hagion Pneuma " when the baptism in Holy 
Spirit is spoken of. Indeed, it is rather a remarkable 
fact that when the Holy Spirit is spoken of subjectively, 
or in its operations, gifts, or manifestations, in men the 
article is never used ; but when the Holy Spirit is spoken 
of as itself, or is regarded objectively, then the Greek is 
" To Hagion Pneuma" the article always being supplied. 

Now a habit of language so remarkable as this cannot 
be regarded as simply accidental. It must mean some- 
thing very specific, and it is highly probable that the 
meaning is that, in all subjective uses of the Holy Spirit, 
reference is made to Spirit as an element, or as an essence, 
and that for the time being the personality of Spirit is 
distinctly suppressed in order to make the indwelling of 
Holy Spirit a thinkable reality. With this idea before 
us it is not difficult to understand Paul's statement to the 
Corinthians when he says that " in one Spirit were they 
all baptised into one body." 

It is also probable that some theologians have overdone 
the personality of the Holy Spirit. Disciples have never 
doubted the personality of the Spirit, and yet they have 
been careful not to make too much of what seems to be 
a secondary consideration with the Divine writers. The 
difficulty seems to be with the words " person " and " per- 
sonality." These are never used in the Scriptures with 
respect to the Holy Spirit, and as Disciples have always 
professed to " speak where the Scriptures speak, and to 
be silent where they are silent," they have been a little 
slow in emphasising the supreme importance of this dis- 
tinct personality of the Holy Spirit. It has already been 
seen that where the Holy Spirit is used subjectively the 
article is always omitted, and doubtless for the reason 
that the Divine record aims at emphasis on the Holy Spirit 
" in esse" and this fact itself is very suggestive with re- 
spect to the matter under consideration. It should also 
be remembered that the word " person " or " personality " 
when applied to the Holy Spirit does not necessarily mean 
the same thing as when it is applied to ourselves. Of 



62 HISTORY OF THE DISCIPLES OF CHRIST 

course our idea of personality is formed wholly out of 
our conception of what we are ourselves. But this con- 
ception may very poorly express what the Scriptures teach 
with regard to the Holy Spirit. 



V. — A SCRIPTURAL ANTHROPOLOGY 

God and man .are so intimately associated in history 
that it is impossible to separate them and at the same 
time treat either one or the other with satisfactory ful- 
ness. Disciples have always taught that Christianity is 
thoroughly adapted to man as he is, and consequently 
they have encouraged the understanding of a correct psy- 
chology, so as to be able to co-ordinate the religion of 
Christ with the needs of the soul. Speaking broadly, the 
Disciples have generally been trichotamists. They have 
accepted Paul's definition in I. Thessalonians iii: 21, where 
he speaks of the body, soul, and spirit. This three-fold 
character of man is faintly adumbrated under both the 
Patriarchal and Jewish Dispensations, but the " Pneuma," 
or Spirit, as distinguished from the u Soma" and 
" Psyche" is especially a revelation of the Christian Dis- 
pensation. It is true that most theologians still continue 
to follow Plato rather than Paul, and by doing so they 
have sadly perplexed the Christian Anthropology. 

It is also doubtless true that a false conception of man 
has led to many perversions of the whole Gospel scheme 
of salvation. The hyper-Calvinistic view, that man is 
practically an automaton and can act only as he is acted 
upon, really destroys the free agency of man and makes 
him little more than a machine without volition. But 
the Scriptures teach that man was made a little lower 
than God, and this high dignity accorded to him must 
be accepted, if we would find a satisfactory explanation 
for many things in his history. When it is conceded 
that God created him with the power to choose between 
good and evil, man at once takes his proper place in 
the Cosmos, and the tragedy in Eden becomes a reasonable 
fact in his history. It also serves to explain the attributes 
of God, especially His omniscience. One of the staple 
objections of infidelity to the fall of man, as represented 
in the Bible, is that God foreknew exactly what man would 
do when he was placed in the Garden of Eden, and not- 



INTRODUCTORY 63 

withstanding the fore-warning he received, he would cer- 
tainly eat of the forbidden fruit. Or, in other words, 
God placed before him the temptation and then punished 
him for doing what God foreknew man would certainly 
do as soon as he was tempted. In short, God knew per- 
fectly well that His prohibition would not hinder man 
from eating the forbidden fruit when he told him he must 
not eat it. 

Now it is readily conceded that this is fallacious reason- 
ing, though it is generally plausible to unthinking people, 
and has had a widespread influence in bringing the whole 
story of the temptation and fall into bad repute. But 
there is no need for conceding so much in the argument 
which the Christian is in the habit of making. It is per- 
fectly true that God's foreknowledge is different from His 
fore-ordination. One may know that an event will hap- 
pen, and yet not be in way responsible for it. I may 
know that poison will kill my friend; I may even warn 
him against taking it, but he may act entirely contrary 
to my advice, and so fall a victim to his own folly. But 
at the same time, if I put the poison before him and allow 
him to be tempted to partake of it, the matter assumes 
a very different form. 

Of course the infidel's objection may be readily met 
if we at once conceive the fact that God did know that 
man would fall under the temptation ; but that the tempta- 
tion was necessary in order that man might be all God 
had intended him to be — a free agent, as free as God 
Himself, in order to choose his own course of action. 

In short, the temptation and fall must be regarded 
as part of the whole plan of God which he had in view 
when he created man. In this case, we must judge the 
tragedy in Eden from the end in view rather than from 
the beginning, or the process of development. There is 
certainly nothing improbable in the fact, that in the full 
development of man, in the preparation of him for what 
Tennyson calls, " that far-off, divine event, to which the 
whole creation moves," the tragedy in Eden was a nec- 
essary factor in order to reach what the Apostle Paul 
calls " the glory that shall be revealed in us," when the 
final struggle is over, and victory shall perch upon the 
blood-stained banner of the cross. 

Nevertheless, there is still a more reasonable view of 



64 HISTORY OF THE DISCIPLES OF CHRIST 

the whole matter. That view is that God did not cer- 
tainly foreknow just what Adam would do when He created 
him and placed him in the Garden of Eden under the 
prohibition that he was not to eat of the tree of the knowl- 
edge of good and evil. There is certainly nothing im- 
possible in this conception. Of course it limits the fore- 
knowledge of God with respect to an important matter. 
But if God limited Himself in this case, surely we 
have no right to complain. He has undoubtedly limited 
Himself with respect to many things, and this was probably 
necessary in order that He might create the universe as 
He has done. We cannot conceive of God changing many 
of the laws which we know now exist. For instance, 
we would regard it absurd for any one to affirm that 
God could make 2 and 2 equal 5. John Stewart Mill 
has suggested that there may be worlds where such a 
thing is possible. But in this world, at least, the thing 
is impossible, for the reason that God has constructed 
this world on the principle of the unchanging fact that 
2 and 2 are 4, and that " things that are equal to the 
same thing are equal to each other." 

Now let us assume that He has constructed the moral 
universe on the principle that He has limited Himself with 
regard to some things in order that He may grant a larger 
freedom to others. Why should it be thought an in- 
credible thing that God's omniscience was limited the 
moment He created another being as free as Himself? Now 
this is precisely what He did when He created Adam, and 
it is almost certain that He did not absolutely foreknow 
just what Adam would do under the circumstances; and, 
furthermore, He could not know just what He would do, 
in view of the freedom which had been conferred upon 
Adam. In other words, when God created another being 
as free as Himself, He then and there distinctly limited 
His foreknowledge as to what that being would do under 
certain conditions, especially where there was no ante- 
cedent history in the case of the one created by which a 
probable conclusion would be predicted. 

Now if this view of the matter is accepted, the last 
shadow of a shade of reason in the infidel objection at 
once vanishes into thin air. It is not here affirmed that 
this last view of the case has been advocated by Disciple 
teachers, but it is certainly involved in their Anthropology, 



INTRODUCTORY 65 

and ought to have been made a cardinal feature in their 
arguments against the hyper-Calvinism with which they 
had to contend, especially in the early days of their move- 
ment. 

The one thing, however, which has always been empha- 
sised with respect to their anthropology is the fact that 
man is capable of hearing, believing, and obeying the 
Gospel, and that there is no justification for a final con- 
demnation, unless he is capable of deciding for himself 
what he will do when the message of heaven is clearly 
brought before him. They have been unable, from the 
very beginning of their movement, to understand why 
God should exhort men to cease from evil and learn to 
do good, if these men are utterly unable to act for them- 
selves with respect to their soul's salvation. The insist- 
ence upon a Scriptural anthropology has done much to 
popularise and make workable the Disciple movement. 
The people have not been slow to understand that the 
whole contention with respect to man's dignity — though 
he is in ruins; and his free agency — though he uses this 
sometimes to his own destruction — are nevertheless abso- 
lutely essential to make his salvation worth while. In- 
deed, this is the only view that can make his condemna- 
tion at all co-ordinate with justice. 

VI. — A SCRIPTURAL SOTERIOLOGY 

A right conception of man and a right conception of 
the Gospel are so intimately associated that it is difficult 
to treat them separately. As a matter of fact, the doc- 
trine of salvation embraces practically the whole scheme 
of redemption, though for the sake of convenience and 
clearness, Soteriology is treated as a separate division. 
It is probable that the Disciple advocacy has been more 
satisfactory at this particular point than at any other 
in all their contentions. They certainly have taught the 
way of salvation, from a Scriptural point of view, as no 
other religious people have done. From the beginning 
of their movement to the present time they have given 
special attention to the subject of conversion, and their 
clear and Scriptural views have undoubtedly wrought a 
great change in the evangelistic systems of the Protestant 
denominations generally. While they have earnestly and 



66 HISTORY OF THE DISCIPLES OF CHRIST 

persistently contended that every case of conversion re- 
corded in the New Testament was begun and ended by 
the Holy Spirit, they have just as earnestly and per- 
sistently contended that the Holy Spirit, just as God does, 
works through means and never works so as to hinder 
or discount the free agency of man in his own conversion. 

Doubtless the main reason why the office and work 
of the Holy Spirit have been confused, or else completely 
perverted, is owing to the fact that the whole subject 
of conversion has become " confusion worse confounded," 
owing to both a false Anthropology and a false Soteriology. 

That something called conversion is taught in the Bible 
no one who reads aright can for a moment question; but 
that the public understanding of it is correct I think may 
be fairly doubted. There is, perhaps, no difference of 
opinion, at least among those who are regarded as Evan- 
gelicals, as to the need of conversion. I believe that all 
are in harmony at that point. But when we come to 
consider what is really meant by conversion, then there 
is at once a wide divergence between the popular under- 
standing and that view which a critical knowledge of 
the subject must necessarily yield. This difference may 
be clearly indicated by asking a few questions : Does the 
man convert himself, or is it something done for him? 
Is conversion an act of the creature or of the Creator? 
Or, in other words, is it a human or divine act? The 
popular view is that it is wholly a divine act; that the 
human is entirely passive, simply receiving what is done 
through divine agency. Hence, we are constantly hearing 
such expressions as the following : " When I was con- 
verted," " He went to the meeting and was converted," 
etc., etc. ; all referring to something which the subject 
had done for him rather than something he did himself. 
And this view is at least partially justified by the Author- 
ised Version. In that Version the original (epistrepho) 
is rendered six times by the phrase " Be ye converted," 
which conveys a passive signification, as if the persons 
referred to are finally made to yield to some foreign 
influence which they were at the time resisting. But 
the idea of passivity is not in the original at all. The 
original occurs thirty-one times in the New Testament, 
in eighteen of which it expresses a mere physical act or 
turning or returning; nineteen times it is used to change 



INTRODUCTORY 67 

from evil to good, and twice from good to evil. In none 
of these cases does it ever express passivity of the subject. 
The corresponding Hebrew word (Shawb) is of very fre- 
quent use in the Old Testament, and almost invariably 
carries with it the force of activity upon the part of the 
subject. In Isaiah vi : 10, the Authorised Version gives 
a correct rendering as regards the very word under con- 
sideration. The passage reads: " Lest they see with their 
eyes, and understand with their heart, and convert," etc. 
It will be seen here that the word " convert " is in the 
active voice, and refers to something that the people were 
themselves to do, and not to something that was to be 
done in them or for them. But where this passage is 
found in the New Testament, as in Matthew xiii : 15, 
Mark lv : 12, John xii : 40, the Authorised Version uni- 
formly gives us a rendering which regards the subjects 
as entirely passive, and therefore acted upon rather than 
acting themselves. The Revised Version has done good 
service in giving a much better translation of the original ; 
but why epistrepho should be rendered " turn again " 
in Matthew and Mark, and only " turn " in John, is cer- 
tainly beyond the ken of any Greek scholar outside of 
the Revision Committee. Still, we must do that Com- 
mittee justice by heartily commending their discrimination 
in reference to the voice of the verb in these places, as 
well as in Acts iii : 19. In this last passage the revisers 
have given us what is virtually a new revelation. As it 
stands in the Authorised Version it is really an entire 
perversion of the original, and has doubtless been largely 
instrumental in creating in the public mind the erroneous 
view to which I am calling attention. It is probable that 
those who made the Authorised Version were influenced 
in this matter by the Latin Vulgate, as it uses the passive 
voice where every other version known to me uses the 
active. It is well known that King James' translators 
followed very closely the Latin Vulgate, and as regards 
epistrepho, they followed the Vulgate slavishly. Hence 
it will be seen that we are indebted to the Roman Catholic 
Bible for one of the most blighting errors with which 
modern Christendom is cursed. 

What, then, is the correct idea of conversion as taught 
in the Word of God? In answering this question it may 
be well to approach the final conclusion by successive 



68 HISTORY OF THE DISCIPLES OF CHRIST 

steps. Let it be observed, first of all, that the original 
word everywhere represents an act, and in the next place 
that this act is performed by the subject, and finally that 
the subject by this act turns from his wanderings to serve 
the living God. Strictly speaking, therefore, conversion 
denotes what the sinner does himself, and not what is done 
in him or for him. It is his own act, and not the act 
of another. True, the whole process may comprehend 
several acts instead of one, as the term simply indicates 
the fact of turning rather than the steps by w T hich this 
turning is accomplished. But whether many acts or one, 
whatever is done, so far as any act is concerned, it must 
be regarded as done by the sinner himself. Hence the 
idea of passivity on his part is wholly unscriptural, and 
is dangerously misleading the people. I feel conscious 
that in thus speaking I am doing a service for the cause 
of truth. The popular mind is saturated with the notion 
that the sinner has nothing to do — can, indeed, do nothing 
— as he is wholly passive, and must, therefore, wait for 
some irresistibilis gratia to act for him. Thus human 
responsibility is practically destroyed, while the work of 
saving souls is turned from its legitimate course to try 
expedients which are as unscriptural and dangerous as 
the popular view of conversion is erroneous and mis- 
leading.* 

Now this view of conversion has strongly appealed to 
the people generally. It thoroughly harmonises with the 
anthropology for w T hich the Disciples have always con- 
tended; and the two, when properly co-ordinated, exactly 
fit each other, and what is better, they appear to fit exactly 
all the Scriptural teaching on the subject. 

No wonder the Disciples have gained such signal tri- 
umphs in their evangelistic preaching. It is probable that 
sometimes, while trying to escape from Babylon, they have 
gone by Jerusalem in their earnest contention against 
the mystic theology which reigned everywhere, especially 
during the early days of their movement. Undoubtedly, 
there has been a great change of views of many eminent 
theologians of the present day with regard to the whole 
subject of salvation, and more especially with regard to 
the matters for which the Disciples have been such earnest 
advocates. Time was when both their Anthropology and 

* See "Conversion of the World," by Dr. Moore. 



INTRODUCTORY 09 

Soteriology were severely condemned, and even by many, 
regarded as the quintessence of heterodoxy. But it is 
perhaps true that this very heterodoxy has been one of 
their strongest contentions during the whole period of 
their religious history. But however this may be, it is 
certain that the religious world is rapidly coming to 
accept the position of the Disciples with respect to the 
plan of salvation, though there is still much hesitancy 
in adopting the views, conceded as correct, with respect 
to some of the conditions of the Gospel which are clearly 
involved in a Scriptural Soteriology. 

VII. — A SCRIPTURAL ECCLESIOLOGY 

While the term ecclesiology sometimes refers to a church 
building and its decoration, it is equally appropriate when 
it is used to describe the ecclesia of the New Testament, 
or God's building, as the Apostle calls it, or the depart- 
ment of religious science that treats of the organisation 
and development of the Church. The Disciples have been 
careful to build the Church according to the model pre- 
scribed by the Holy Spirit. They have studiously avoided 
the building of an ecclesiasticism, such as is represented 
by some of the leading denominations. They have pre- 
ferred the family idea to any other, even where there is 
authority for the other in the New Testament. Other 
ideas are not rejected, where they are supported by the 
Scriptures, but the fatherhood and brotherhood idea, as 
is constantly suggested when the Church is regarded as 
a family, has been a favourite conception of the Disciples 
from the beginning of their religious movement to the 
present time. The Divine family is evidently the con- 
ception of Christ with respect to His Church. The mem- 
bers of this family are born from above, or are born of 
God, and hence the whole household of faith constitute 
a spiritual brotherhood : 

" Where each can feel a brother's sigh, 
And with him bear a part, 
Where sorrow flows from eye to eye, 
And joy from heart to heart." 

This holy brotherhood fellowship has been one of the 
distinguishing characteristics of the Disciples wherever 



70 HISTORY OF THE DISCIPLES OF CHRIST 

they have gathered themselves together for worship, or 
wherever they have come in touch with each other in the 
affairs of human life. 

During the Middle Ages the Church practically became 
almost everything, while real religion amounted to very 
little. Even at the beginning of the nineteenth century 
the difference between a church and a religion was very 
dimly seen, if seen at all, by a great majority of Protest- 
ants; and yet the distinction between these is of the very 
greatest importance. A splendid ideal for a church may 
be a very poor ideal for a religion. The Roman Catholic 
Church is a magnificent ecclesiasticism which really 
eclipses all other religious organisations, but we are ac- 
customed to think that its realisation of religion is far 
from what it ought to be. A church is only valuable so 
far as it fitly represents the religion of Christ. Religion 
must be regarded as paramount, and all our estimates 
with regard to a particular church must be made through 
that religion, rather than judging of the religion through 
any church, no matter what its claims may be. If we 
generalise the New Testament Church, for which the Dis- 
ciples have always contended, at least three character- 
istics come prominently into view: 

(1) Its Spirituality. 

(2) Its Universality. 

(3) Its Oneness. 

Undoubtedly the Spirituality of the Church is a cardinal 
feature of the teaching of the New Testament, and yet it 
is probable that this conception of the Church has re- 
ceived too scant attention in the practice of the Church. 
It has perhaps been recognised in theory, but not many 
churches have exemplified the teaching of the Apostles 
that the Church is " A spiritual house, a holy priesthood, 
to offer up spiritual sacrifices acceptable to God by Jesus 
Christ." 

The Universality of the Church is as clearly revealed 
as the Gospel message, which is world-wide in its extent. 
The Gospel is to be taken into all the world and preached 
to every creature, and consequently the Church is intended 
for all the nations and cannot, therefore, be limited by 
any act of Parliament or any sectarian spirit which would 
confine the Church to any particular country. 

The Oneness of Christ's Disciples is the very thing for 



INTRODUCTORY 71 

which He so fervently prayed in that remarkable prayer 
recorded in the seventeenth chapter of John. However, 
it is well to distinguish between this oneness for which 
Christ prayed, or Christian Unity, and the Christian Union 
for which the Disciples have been distinguished advocates. 
Christian Unity is one thing, and Christian Union is quite 
another. Unity is a Divine gift; Union is a human ex- 
pedient. We cannot create oneness or unity of spirit, 
but we may " endeavour to keep it." Union is the legiti- 
mate outcome of unity. Probably the chief difficulty in 
effecting Christian Union is in the fact that there is too 
little Christian Unity out of which this union can come. 
Christian Union presupposes the existence of actual 
Christians who have been made one in Christ, as He and 
the Father are one; then out of this oneness union ought 
to follow as an effect follows cause. But if we do not 
"keep the unity of the spirit in the bond of peace," we 
cannot have Christian Union, no matter what the starting 
point may be. A bad beginning may have a good ending, 
but a bad beginning never did and never will make a good 
ending. 

" Just here, if I mistake not, we touch one of the most 
vital questions of our Church union problem. It may 
be that many doctrinal differences will have to be broken 
down before we can realise our union ideal; but, in my 
opinion, the first and most important difficulties in our 
way lie on the practical side of Christianity rather than 
on the doctrinal side. When we have ceased to hinder 
the fullest development of spiritual oneness, by refusing 
any longer to recognise in our churches the distinction 
between Jew and Greek, bond and free, male and female, 
we shall then begin at least to realise the New Testament 
ideal of the Church in which racial unity, social unity, 
and family unity are all practically assured. And it 
is not difficult to see that, when this oneness is clearly 
manifested in our churches, the problem of either Chris- 
tian union or Church union can be easily solved. Con- 
sequently, it is my firm conviction that the real obstacles 
with which we have to contend are not so much doctrinal 
differences, the ' historic episcopate/ or any other kind 
of episcopate, as racial distinctions, national boundary 
lines, traditional customs, the reign of caste, and the un- 
worthy, ungallant, and unscriptural insistence that woman 



72 HISTORY OF THE DISCIPLES OF CHRIST 

must occupy a very subordinate place in the Church. And 
it is furthermore my deep conviction that all efforts to 
realise a Christian union that would be of much permanent 
benefit will ultimately end in complete failure unless the 
practical obstacles to which I have called attention are 
effectually removed out of the way. 

" Of course there are other things relating to the Church 
which might be mentioned, and which the Disciples have 
specially emphasised, but as I am aiming to consider 
their religious position from a comprehensive point of view 
rather than from the view of special details, I deem it 
unnecessary to occupy attention any further with respect 
to their conception of the Church. However, enough has 
been said to show that their conception of the Church, 
in many respects, is essentially different from that which 
is held by many other religious bodies; and it is believed 
that their conception is not only Scriptural, but is really 
the one which can be made practical for all the purposes 
for which the Church exists; and consequently, their con- 
ception of the Church is the only one that can possibly 
become efficient in bringing all the discordant elements 
of Christendom into practical unity." * 

With a true conception of the Bible, a true conception 
of God, a true conception of Christ, a true conception of 
the Holy Spirit, a true conception of man, a true concep- 
tion of the Gospel, and a true conception of the Church, the 
Disciples hold an impregnable position from which they 
can work for the salvation of the world. In view of 
their earnest contention for a Scriptural presentation of 
all these, it is not strange that their plea must be reck- 
oned with before we can hope for a successful movement 
on the nations on the other side of the Pacific Ocean that 
have not yet been successfully evangelised by the pure 
Gospel of Christ. 

In view of the foregoing considerations, it may be worth 
while to inquire why the plea of the Disciples has been 
such a decided success, notwithstanding it received, for 
a long time at least, the almost united opposition of the 
forces of Christendom. That it has been a success no 
one will doubt who will become sufficiently acquainted 
with the rise, progress, and present status of the move- 
ment as to be able to form an intelligent judgment. In- 

* " Plea of the Disciples." 



INTRODUCTORY 73 

deed, it is now very generally conceded that the Disciples 
are making more substantial progress than any other re- 
ligious people in the United States; and this fact is all 
the more remarkable because they have very few, if any, 
additions from foreign countries. As we have already 
seen, the movement is distinctly American in its char- 
acter. While the light came from the East with the 
men who inaugurated and propagated its principles at 
the beginning of the nineteenth century, it is a fact, never- 
theless, that the movement has been from the beginning 
to the present time characteristically American, and has 
travelled Westward exactly in the line of the law of prog- 
ress and in harmony with the movement of population. 
It is, therefore, interesting and instructive to briefly ex- 
amine some of the reasons why the plea has met with 
such signal triumphs in the face of such persistent opposi- 
tion. The following reasons will be sufficient for the 
present purpose: 

( 1 ) The Scripturalness of the Plea. 

Perhaps no other religious people have emphasised more 
earnestly the importance of having a " Thus saith the 
Lord " for everything for which they contend in faith 
and practice. The people generally wish something as- 
suring with respect to their religious life. In His con- 
test with Satan, our Divine Lord met all the assaults 
of the adversary with the emphatic phrase, " It is writ- 
ten." This seems to have been the only weapon which 
our Lord used, but it was eminently successful in putting 
Satan to flight. The Disciples have very generally relied 
upon the Scriptures in all their contests with their op- 
ponents. This particular fact has given their evangel- 
istic efforts remarkable potency. Their evangelists con- 
stantly quoted the Scriptures for every step they wished 
the sinner to take in order that he might become a Chris- 
tian. They relied exclusively upon Divine instruction 
with respect to the whole plan of salvation, and utterly 
refused to accept human testimony with reference to what 
the sinner must do to be saved. They quoted not only 
the commission of our Divine Lord, but also all the cases 
of conversion recorded in the New Testament, and con- 
stantly and persistently insisted that the Divine pattern 
should be followed in all things, in order that those who 
turned away from their sins and became Christians should 



74 HISTORY OF THE DISCIPLES OF CHRIST 

have the full assurance of faith which is guaranteed only 
by having a " Thus saith the Lord " for all the steps that 
are taken. 

(2) The Reasonableness of the Plea. 

It has already been remarked that the movement was, 
first of all in its development, a protest against darkness 
and a plea for light. While the early pioneers of the 
movement said very little about the scientific character 
of their plea, it is evident to the careful student of their 
history that the plea is scientific in a very high degree. 
It evidently fits in with all the known facts of nature, 
and thus co-ordinates nature and grace, making them co- 
operants, instead of opponents, as many did, especially 
in the early days of the movement. The Disciples have 
always contended that there is no necessary antagonism 
between science and religion, when both of these are well 
understood and occupy their respectively legitimate posi- 
tions. Antagonism between them is only possible where 
there is ignorance with respect to one or the other, or 
both. 

This special contention of the Disciples brought their 
plea into direct line with a predominant characteristic 
of the age, and, therefore, helped to commend the Disciple 
plea to many who would have otherwise rejected it. In 
contending for the " faith once for all delivered to the 
saints " the Disciples rejected speculative science, as well 
as speculative theology, but they have always been willing 
to accept any well-established facts whether in nature 
or in grace. This made their plea reasonable, and has 
done much in helping to popularise it with those who 
demand a reason for the hope that is in us before they 
will give earnest attention to what we say. 

(3) The Simplicity of the Plea. 

The whole complex revelation of both Testaments was 
reduced to the simple formula that Jesus of Nazareth is 
the Christ, the Son of the living God. It was contended 
that this is the proposition upon which Christ built His 
Church, and that it is what was preached everywhere by 
the Apostles, though the manner of stating it is somewhat 
different under different circumstances. But this propo- 
sition is substantially what must be preached, and there- 
fore, what is to be believed by those who desire to be 
Christians. This at once takes faith out of the category 



INTRODUCTORY 75 

of doctrines and makes it simple, because it is personal. 
It is not a belief in some theological formula, but in a 
glorious Person in whom the people may trust. 

One of the chief difficulties with which Protestants have 
had to contend in their conflicts with the Roman Catholic 
Church has been the complexity of the machinery of 
Protestantism. While the Roman Catholic Church has 
moved steadily on, under the influence of a single inspira- 
tion, maintaining her unity in all countries and under 
all circumstances, the Protestant Churches have divided 
their influence in a warfare among themselves, as well 
as greatly weakened each individual effort by the com- 
plex conditions of Protestantism itself. The Protestant 
theory is to oppose an infallible Church with an infallible 
Bible, but the Protestant practice has been to weaken 
this plea by claiming the necessity of human creeds, and 
consequently the Protestant movement, as a whole, has 
been greatly retarded in its progress by adding to the 
pure, simple Word of God, the decrees of Augsburg, West- 
minster, and such like ecclesiastical utterances. The Dis- 
ciples have always contended that these human creeds are 
unnecessary and divisive in their character, and ought, 
therefore, to be abandoned, while the Disciple creed, 
namely : that " Jesus is the Christ, the Son of the living 
God," should be accepted everywhere as the only thing 
necessary to be believed in order to the salvation of 
the world. This contention for a simple, personal creed 
has been a source of great strength with the Disciples from 
the beginning of their movement to the present time. 

The Protestant creeds have all failed to perceive that 
the faith of the Gospel is not belief in some particular 
representation of Jesus, some definite formula which ex- 
presses a philosophical conception of Him, but belief in 
Jesus Himself — in Him who was dead, but is alive for 
evermore. This the scholasticism of the Mediaeval Church 
would not permit, but insisted upon a scientific formula, 
which, whether true or false, ought now to be rejected 
by every intelligent Christian, not because it is true or 
false, but because it is a theory, and as such, is a 
perversion of " the faith once for all delivered to the 
saints." 

The modern Church has not given as much attention 
to the speculations concerning Christ as the Mediaeval 



76 HISTORY OF THE DISCIPLES OF CHRIST 

Church did, but it has not been by any means indifferent 
to philosophical questions. What the theologians at 
Mcsea, Constantinople, Ephesus, and Chalcedon regarded 
as the vital questions in Theology and Christology our 
modern divines have been disposed to consider of second- 
ary importance, while they have given the first place to 
the subjects of Anthropology, Soteriology, and Eschatol- 
ogy. These subjects have furnished the weapons for 
modern theological pugilism, and, as a consequence, our 
symbolical literature is full of abstract statements con- 
cerning original sin ; the doctrine of satisfaction ; the resur- 
rection and final state of man. The thing that the Church 
needs to understand is not that the Calvinistic Anthro- 
pology is superior to the Arminian, or that the Arminian 
Soteriology is superior to the Calvinistic, but that these 
are questions which belong to the schools, not to the 
Church, and must not, therefore, be allowed to enter into 
the question of any one's faith. These are matters con- 
cerning which it is all-important to have correct views; 
but they do not properly belong to the question of the 
churches' creed, and hence should not be made barriers 
in the way of Christian union and communion. And until 
theologians shall abandon their fruitless discussions about 
things which do not properly belong to the Christian faith, 
it is impossible to hope for " the unity of the spirit in the 
bond of peace." 

But, after all, there is a point of view from which this 
simplicity has had its drawbacks. The theologians could 
not understand the Disciples. This was so much the case 
that many have wondered why the Disciples were so con- 
stantly and so persistently misrepresented in the early 
days of the movement. But the answer is not far to 
seek. We might ask with equal propriety, why was Christ 
so constantly and persistently misunderstood? No one 
ever spoke with greater simplicity, and yet no one per- 
haps was more shamefully misunderstood. The common 
people heard Him gladly, but the theologians could not 
understand Him. 

The same was true as regarded the plea of the Disciples. 
It was so far removed from the theological zone that 
many of the theologians felt that it was entirely outside 
of the world's great need. These theologians had long 
been trained in the school of doctrines, philosophies, and 



INTRODUCTORY 77 

metaphysical speculations. Their view of religion was 
largely influenced by the colour of the spectacles they wore; 
consequently, when the Disciples insisted that these spec- 
tacles should all be remanded to the waste basket, while 
the clear, white light of the simple Gospel should be 
allowed to shine, without passing through the colored 
glasses of men's invention, it was all simple, and yet so 
revolutionary, that many honest souls actually believed 
that there was nothing in it, and that the religion which 
it professed to advocate was really nothing more than 
a superficial representation of what true religion ought 
to be. 

Of course there were those who misrepresented the Dis- 
ciples because they were blinded by bigotry, and others 
because they could not see through . their ignorance, but 
it is charitable to conclude that most of the misrepresenta- 
tions, and especially those made by the preachers of the 
various denominations, may be charged to the account 
of the simplicity of the plea which the Disciples made. 
Mr. Barnum was not far wrong when he said " the people 
love to be humbugged." Patent medicine vendors under- 
stand this weakness of human nature, and consequently, 
they place upon their nostrums some mysterious label 
which at once covers up the simple ingredients entering 
into the compound. If the average man knows exactly 
what is in the compound he is not inclined to patronise 
it, but if it comes to him labelled with some mysterious 
name, he at once accepts this fact as an assurance that 
the medicine will meet his case. 

No doubt there are other reasons why the Disciples were 
misrepresented, but it is probable that the very simplicity 
of their plea was the ground of nearly all the honest 
misunderstandings with respect to their teaching. This 
seems paradoxical, but it is a fact nevertheless, and the 
proof of it will be found in the subsequent history of 
their movement. In recent years they are beginning to 
be clearly understood, and misrepresentations are no 
longer the general rule. The reason for this is not that 
their plea has changed, but the point of view of the 
denominations has changed. These denominations have 
ceased to look at the Disciples through the spectacles that 
were generally used in the early days of the Disciple 
movement, and this makes all the difference as regards 



78 HISTORY OF THE DISCIPLES OP CHRIST 

the appearance of the Disciple position to these denomina- 
tions. It may be true, and probably is true, that the 
Disciples have at least in some respects removed the em- 
phasis from some of the things they once advocated, but 
it is an entire misrepresentation of their position when 
it is stated that they have given up any important con- 
tention that was in their plea when it had been fairly 
developed. 

But, however this may be, it cannot be doubted that 
with the people generally the simplicity of the principles 
the Disciples advocated was of very great advantage in 
gaining converts. The average mind could understand 
the Disciple preachers, and it was a great relief to the 
masses to hear a Gospel which was really good news, 
and not a perplexing riddle which was no longer any 
account when its mystery was solved. At any rate, the 
common people heard the Disciples gladly, and it was 
among these people where the preachers made most of 
their converts. 

(4) Comprehensiveness of the Plea. 

While the creed insisted upon by the Disciples is simple, 
it is at the same time widely comprehensive. As regards 
time, it reaches over the whole area of human history. 
Jesus Christ is the same yesterday, to-day, and forever; 
He, therefore, comprehends the past, present, and future. 
But His universality must be admitted also by all who un- 
derstand His character. He not only meets the condition 
of all ages, but of all the people of these ages. He is the 
universal man, as well as the universal Saviour. The 
high and the low, the rich and the poor, the bond and the 
free, the Jew and the Greek, the male and the female, 
all become one in Christ Jesus, because in Him is the 
universal solvent of all questions, at least, the distinctions 
suggested by these classes do not count. They exist, no 
doubt, but when properly co-ordinated with Jesus Christ 
all distinctions are lost in a great comprehensiveness 
which is found nowhere except in our Divine Lord. Con- 
sequently, pisciples have contended that there is no need 
for anything else to be submitted to our faith, since he 
who believes in Jesus Christ, as the Son of the living 
God, has the very faith that covers the whole ground of 
human need and human responsibility. 

It ought to be evident that when we believe in Christ, 



INTRODUCTORY 79 

we accept all that He has said as divine, and consequently 
as authoritative. His word, then, becomes law to us — 
an infallible rule of action. If He was what He claimed 
to be, then the New Testament is what it claims to be; 
but if He was an impostor, it is certainly a " cunningly- 
devised fable," and entirely unworthy of our confidence. 
Hence, that which is addressed to our faith is the divinity 
of Christ ; while that which determines our action is the 
authority of Christ. But His authority depends on His 
divinity. If He is divine, His word is binding on all His 
followers, and every commandment in that word must 
be implicitly obeyed. We conclude, therefore, that it is 
not strictly proper to say the New Testament is our creed, 
but we can say it is our rule of duty. We believe in 
Christ because we are convinced that He is divine ; we 
obey Him because the acknowledgment of His divinity con- 
cedes His right to command. Hence the proposition af- 
firming the Messiahship of Jesus is the creed of the Church 
— the foundation upon which the Church is built — while 
all else in the New Testament in some way relates to 
this primary truth. This view of the matter turns the 
mind away from every other question, to consider the 
one which is most vital in the Christian religion, namely, 
" What think ye of the Christ, whose son is He? " This 
question is fundamental, and a proper answer to it will 
give us the only divinely authorised Confession of Faith 
that the world has ever known since the introduction of 
Christianity. 

(5) Unity of the Plea. 

We have already seen that the Disciples have always 
co-ordinated everything around one great personality. 
Protestantism has always given evidence of certain de- 
cided elements of power within it ; but these elements have 
been manifested only in special directions. There has 
been no regular, harmonious development; and conse- 
quently the strength of Protestantism has been unequal 
to the task of successfully meeting the influence of Rome, 
to say nothing of the influence of Paganism, which must 
be overcome before the final triumphs of Christianity can 
be assured. The work of Wyclif, Luther, Melancthon, 
Zwingle, Calvin, Wesley, and others, did much toward 
breaking off the shackles of religious despotism and re- 
storing the ancient order of things with respect to the 



80 HISTORY OF THE DISCIPLES OF CHRIST 

Gospel and the Church. No intelligent, consistent his- 
torian can fail to know this fact. But it is likewise true 
that no candid historian can fail to admit that there was 
a great want of unity in the plea which they made. Some 
of the elements of truth, which they eliminated from the 
mass of error which had overwhelmed the religious con- 
dition of their age, came out clearly, distinctly, and un- 
mistakably on the side of Primitive Christianity ; but there 
were so many evidences of mixture with the corruptions 
of Rome, in other things for which they contended, that 
the unity of their cause was greatly disfigured and broken 
by these uneven developments of truth. The strength and 
efficiency of their plea were also impaired in the exact 
ratio that this want of unity was manifested. A chain 
may be very strong in certain parts; but on account of 
some weak links the strength of the whole may be greatly 
weakened and the chain may be rendered useless. Pre- 
cisely so is it with Protestantism. In some of its parts 
it has always been strong, but taken as a whole it is un- 
fortunately weak because of a lack of unity in all its 
parts. 

The plea of the Disciples is to accept all the strong 
points of Protestantism, as it has gradually developed 
since the days of Wyclif, and to reject all that is weak 
in it, and thereby restore the chain of truth, with all the 
links unimpaired, which Protestantism has made weak 
by admixtures with error. This unity of their plea is a 
great source of strength. 

(6) The Consistency of the Plea. 

Much more is meant by consistency than simply the har- 
mony of the various parts of the plea. It is meant rather 
that the plea is in harmony with truth and that it is 
practically what it professes to be. Protestants, very 
generally, are inconsistent in the plea which they make. 
While contending for the right of individual interpreta- 
tion of the Scriptures, they stultify this plea by making 
human creeds authoritative, and thereby limiting the right 
of the individual to think and act for himself. Conse- 
quently, while the Protestant clergy have theoretically 
denied the Papal assumption of right to interpret the 
Word of God for the masses, they have too frequently 
stultified their own theory by practically sitting in judg- 
ment upon the faith of others. Had Protestantism been 



INTRODUCTORY 81 

consistent with itself and fully exemplified what it pro- 
fesses, much, very much, might have been done, even in 
the sixteenth century, toward staying the tide of religious 
despotism which was then sweeping over the whole of 
Europe. Something, indeed, was done; but nothing in 
comparison with what should have been accomplished. 
Truth is always consistent with itself, and it was natural, 
therefore, for men to suspect the purposes and doubt the 
correctness of the position of their new masters when 
these were found little less exacting upon the conscience 
than their Papal predecessors. This palpable inconsist- 
ency — this determined opposition to Rome, on account 
of her assumptions of right to interpret the Bible for 
the Church, while at the same time claiming the right 
for Protestants to do the same thing, by forcing upon 
the people an almost indefinite number of theological dog- 
mas — is, beyond question, a very weak point of Protest- 
antism. Try to apologise for it as we may, the conclu- 
sion, nevertheless, forces itself upon us that just here 
is a plain and monstrous inconsistency. 

To remedy this unmistakable evil, and at the same time 
to enable us to meet successfully the encroachments upon 
civil and religious liberty, the plea of the Campbellian 
Reformation has been and is now, not only to theoretically 
allow, but also earnestly and practically to enforce upon 
society the right of the individual conscience in all matters 
pertaining to religion. The Disciples have held to the 
view that there is no middle ground between the papacy 
and this position. They claim that the people must be 
left free to interpret the Word of God for themselves, 
or else the clergy must do it for them. A domineering 
priesthood or a free people is the logical and necessary 
consequence growing out of these conditions. The people 
have not been slow to see the justness of the position of 
the Disciples upon this subject, and consequently their 
cause has gained great strength from this source, wherever 
it has been faithfully presented. Just here is the secret, 
to some extent, of their popularity among the masses; 
and it is not to be wondered at when we take into con- 
sideration the fact that they are the only people among 
Protestants who practically as well as theoretically strike 
for the freedom of conscience and the right of individual 
interpretation ; at least they are the only people that have 



82 HISTORY OF THE DISCIPLES OF CHRIST 

made this contention a prominent feature in their religious 
movement. 

(7) The Practicality of their Plea. 

This has always been a marked characteristic. Ex- 
perience has proved that the plea is workable. Doubtless, 
in some respects, it has not always brought results com- 
mensurate with reasonable expectations. Nevertheless, 
a careful examination of the whole ground will show that 
the plea has proved itself to be eminently practical, and 
in many respects it is decidedly workable. 

This workable characteristic of the plea has done much 
to commend it to the people. As a rule, the common 
people, at least, are not captivated by a theory, however 
plausible that theory may be, when, if put to the test, 
it is shown to be unworkable. Some dreamers have spent 
fortunes in trying to invent a perpetual motion. They 
have demonstrated to themselves, and even to others, the 
correctness of their theory ; but after all when their theory 
has been put to a practical test it has proved to be un- 
workable. No religious plea will, in the last analysis, 
receive the public applause, which, when thoroughly tested, 
proves to be impracticable. 

It is no doubt true that the plea of the Disciples was 
at first regarded as an impracticable dream ; but the sub- 
sequent history has proved conclusively, to those who have 
watched the development of this remarkable religious 
body, that what they contend for is eminently practicable, 
since it is conceded that they are even now making more 
rapid progress than any other religious people in the 
United States. Nor is this progress confined simply to 
their evangelistic efforts. In this particular field they 
are undoubtedly without a rival. Whether their modern 
methods can be wholly justified or not, they are surely 
an improvement upon the methods adopted by any other 
religious people. Furthermore, it is certain that from 
the very beginning they have been without a rival in the 
practical way they preach the Gospel. This practicality 
of their preaching comes largely from its definiteness and 
Scripturalness. It fixes something; and settles some- 
thing; it concentrates everything into one great proposi- 
tion, and while this is presented from different points of 
view, as it is in the New Testament, at the same time 
it focalises the whole Gospel message, so that the un- 



INTRODUCTORY 83 

converted can see and understand just what the message 
is, and furthermore, just when they will be accepted of 
God after they turn from their sins and do what the 
Gospel requires. There can be no doubt about the fact 
that this simple, yet comprehensive and definite Gospel 
has done much to make the evangelistic work of the Dis- 
ciples a conspicuous success. 

At the same time it ought not to be forgotten that their 
success in other fields has been almost equally as great. 
It must be remembered that they are comparatively, from 
a historical point of view, a young people, with only one 
hundred years behind them, and a large number of these 
years were spent in the Creative and Chaotic Periods. 
Nevertheless the Disciples have grown almost wonderfully 
in their missionary operations, their educational develop- 
ment, their literature, and also in the spiritual advance 
of their churches. It is readily admitted that their 
growth in every respect is not always the same at all 
points and in all places. But, looking at their history, 
as a whole, it must be conceded by any competent and 
impartial judge that they have proved the truth of their 
contention largely by showing that their plea is eminently 
practical in accomplishing the things for which the Dis- 
ciples contend. 

(8) Their Plea is Conservative. 

The Disciples have always recognised that some things 
must be settled, must be taken for granted, must be ac- 
cepted as truth; and to these things we must hold fast 
if we do not wish to be moved by every wind of doctrine, 
etc., that may come along to disturb the " keeping of the 
unity of the spirit in the bond of peace." They recognise 
the exhortation of the Apostles that there are certain 
things that must be " held fast," and certain things in 
which we must " stand fast " in order that we may be 
able to make progress at all. There are some people, so 
fascinated with the idea of progress, that they would 
sweep from under us the very ground upon which progress 
makes its steps. But we cannot walk even physically 
without something permanent upon which our steps may 
be taken ; much less can we make religious progress unless 
we hold fast the immutable things which are revealed to 
us in the Word of God, which Word itself is a permanent 
assurance for every step we take, for it abides forever. 



84 HISTORY OP THE DISCIPLES OF CHRIST 

Conservatism, in its right place, is just as important as 
liberalism; and certainly the former is more important, 
when in the right place, than the latter is, when in the 
wrong place. 

The people have not been slow to see this in the Disciple 
movement. They have been charmed with this particular 
feature, because it gives the soul something definite and 
permanent upon which it can rely. A soul without chart 
or compass, while on the great sea of life, is always more 
or less a lost soul, sailing hither and thither without 
knowing whether it will ever land at port or not. Dis- 
ciples have inspired the people with the Scriptural assur- 
ance that the hope for which they contend is sure and 
steadfast, and enters into the vail where Jesus Christ, the 
forerunner, has entered; a priest for ever after the order 
of Melchisedec. This assurance is worth ten thousand 
pleas where the name of liberty is used, as said by Madame 
Roland, at the Guillotine, in order to justify crime. 

(9) The Plea is Eminently Liberal. 

Notwithstanding all that has been said, with respect 
to the conservative side of the plea, it is, nevertheless, a 
great plea for liberty; and this is one of its most dis- 
tinguishing characteristics. But what is liberty? This 
is not so easily defined, but for general purposes, at least 
for a working basis, we may affirm that it is the privilege 
to do right. But even this definition contains at least 
two somewhat ambiguous terms. What is privilege? and 
again what is right? There are no questions more difficult 
to determine than those of casuistry. In settling what 
is right and what is wrong we must always be influenced, 
somewhat at least, by certain conditions of environment 
and perspective, and consequently what may be right in 
a given case may be wrong in another; and what may be 
wrong in one set of circumstances may be right in another. 
The determining factor is nearly always a variable quan- 
tity, and this is precisely why we cannot formulate a 
definite rule to meet all cases. Nevertheless, the rule 
just given is sufficient for practical purposes; hence it is 
well to stick to the definition that liberty is the privilege 
to do right, while what " privilege " and " right " are must 
be left for determination in each case as it arises. 

There is another difficulty in dealing with the question, 
and that arises from the liberty which we claim for our- 



INTRODUCTORY 85 

selves, and what we are willing to grant to others. We 
are all anxious to have the liberty to think, speak, and 
act for ourselves, within legitimate bounds, without any 
obtrusive interference from any person or persons who 
may seek to limit our liberty ; but are we at the same time 
willing to grant the liberty which we claim for ourselves 
to all other persons? The first end of this statement will 
no doubt be heartily agreed to by all classes, but it may 
be seriously doubted whether the latter part of it will 
be practically accepted by very many. It is so easy to 
believe that our own way of thinking is best, that, even 
from a benevolent point of view, we are sometimes anxious 
to have others accept our notions of truth, nolens volens. 
Indeed, our anxiety to press our own conclusions upon 
others is so intense that it not infrequently happens that 
we persecute those who are not willing to think, speak, and 
act as we do ; and when this persecution takes the form of 
fagot or sword, we 'cry out against it as unworthy of an 
enlightened civilisation, to say nothing of a Christian 
civilisation. But the principle is precisely the same what- 
ever may be the form of the persecution. There are many 
petty persecutions at this time that are just as wrong in 
principle as those which characterised the period of the 
Dark Ages. The principle of religious liberty is perhaps 
violated just as often now — and that, too, by Protestants 
themselves — as was done in the fifteenth century by Roman 
Catholics. The form of the violation is different, that 
is all. 

The Disciples of Christ have always recognised the true 
principle of religious liberty at least in theory, though 
like all other people who are liable to err, they have some- 
times failed to practically illustrate the great principles 
for which they have contended. But their right conten- 
tion has done much to leaven religious society with correct 
views as regards the rights of the individual conscience, 
with respect to all religious matters. It is perhaps true 
that the liberty for which they have contended has been 
abused, and no doubt frequently perverted, so that its true 
meaning has been obscured. But this only proves the 
weakness of human nature rather than the weakness of 
the principles involved in the contention of the Disciples. 
Liberty has its limitations and cannot be pressed beyond 
these limitations, without disastrous results following. 



86 HISTORY OF THE DISCIPLES OF CHRIST 

Perhaps one of the chief difficulties in the way of dealing 
with the question of liberty is owing to the fact that some 
people think they must always do the thing which they hare 
a right to do, and that there must be no limitations. But 
the Apostle Paul did not so reason. He had the right, he 
said, to eat meat, but he would not do so while the world 
stands if it would cause his brother to stumble or grow 
weak. We certainly ought not to do what is not right in 
the name of Liberty, but even when we have the privilege to 
do right, we ought not to exercise this privilege when the 
result is likely to be more harm than good. In Ethics the 
highest reach of service is the summum bonum — the chief 
good. It is not what is right, but what is good, that stands 
as the highest ideal for endeavour. 

But no matter how the foregoing consideration may be 
regarded, it is undoubtedly true that the Disciples' plea 
for liberty, united with their plea for conservatism, has 
been a most potent factor in their success as a religious 
people. They have stood for something that abides — even 
faith, hope, and love, — but they have stood also for a 
legitimate liberty in the exercise of the individual con- 
science. The people have not been slow to recognise the 
value of their plea in this respect, and consequently much 
of their success may be attributed to this union of these 
apparently contradictory principles. 

(10) The Plea is Progressive. 

This characteristic has been anticipated in the elements 
already considered. If what has been stated is true of 
the plea, it would be inrpossible for the Disciples not to 
be a progressive people. Progress is possible only where 
there is co-ordination and co-operation of the things that 
make for progress. The Disciples have insisted, as per- 
haps no other religious people have done, that revelation 
itself is a progressive development ; hence they have divided 
the history of religion into three dispensations, namely, 
Patriarchal, Jewish, and Christian; or as Mr. Campbell 
was wont to express this fact, the Starlight Age, the 
Moonlight Age, and the Sunlight Age. 

In the light of this division, Disciples have never had 
any difficulty in harmonizing the Old and New Testaments. 
They have constantly and earnestly insisted upon the 
fact that the revelation of God Himself has been progres- 
sive; that the view of God under the Patriarchal Dispen- 



INTRODUCTORY 87 

sation is somewhat different from what it is under the 
Jewish Dispensation; and it is still different under the 
Christian Dispensation. The recognition of this fact has 
enabled them to understand the character of God without 
affirming that the Old Testament revelation concerning 
Him is not to be trusted, because it was influenced by 
the environment in which the Old Testament records were 
produced. Disciples have contended that each revelation 
is exactly what it ought to be, in view of the characteristics 
of the age to which it belongs. All the light did not shine 
during the Starlight, or Moonlight Age. It was reserve'd 
for the time, when the Sun of Righteousness should arise 
with healing in His beams, for a full revelation of the 
character of God. At this time He is revealed as the lov- 
ing Father who constantly careth for His children. 

Disciples have also always distinguished between prin- 
ciple and method. Perhaps this statement needs some 
qualification. It is certainly true of the more enlightened 
portion of Disciples, but it cannot be doubted that some 
of them have not always made this distinction in their 
reasoning with respect to their methods of work. Never- 
theless, the predominent contention of the Disciples has 
been that principles are eternal, and consequently do not 
change, but methods are transcient and may change from 
time to time according to the special requirements of a 
given case. This distinction has enabled the Disciples to 
go forward with many things in a somewhat different 
method from that which characterised the work of the 
pioneers in the early days of the movement. In the begin- 
ning, Mr. Campbell denounced many things which he 
afterwards advocated. At first, this was, perhaps, neces- 
sary, for the things which he denounced were at that time 
great hindrances in the way of the progress of truth. The 
methods had run away with the principles until practically 
little more than the methods remained, and these were 
decidedly vicious. But many theologians, who did not 
make the proper distinction between principles and 
methods, came to the conclusion that Mr. Campbell was 
opposed to the principles involved, simply because he de- 
nounced the abuse of these principles, which abuse had 
become so prominent a character of the times as to com- 
pletely overshadow the principles themselves. 

Speaking broadly, it can safely be affirmed that the Dis- 



88 HISTORY OF THE DISCIPLES OF CHRIST 

ciples have always been a progressive people; using all 
the light that is available from every source whatever. 
While their final appeal has always been to the Word of 
God, they have constantly accepted all the help from other 
sources that may be legitimately used in order to clearly 
understand what the Word of God means. When Ezra 
stood in the pulpit of wood and read the law of the Lord, 
which had been so much neglected, he helped the people to 
understand its meaning, and this has been a cardinal 
function of the Disciple teachers. They have constantly 
endeavoured to make the people understand the Word of 
God, hence they have been willing to use all the light that 
science, history, or learning can possibly throw upon the 
pages of the Bible. This has enabled them to become a 
virile, active, and progressive people with regard to all 
the great matters with which they have to deal in their 
day and generation. 

(11) The Infallible Certainty which the Plea Assures. 

The soul is constantly seeking for rest, but this rest 
cannot be found in anything short of infallibility. Until 
this is found, like Noah's weary dove, the soul wanders 
over a sea of doubts and difficulties. The Roman Catholic 
position is strong in this respect, though it is weak com- 
pared with the Protestant position, if Protestants were 
true to the plea they make. The Romanist believes in an 
infallible pope, or an infallible church, but neither of these 
can be trusted, and therefore, in the last analysis, they 
break down in supplying the need of the human heart, 
which requires not only personality, but a personality that 
is certainly infallible, and that can be perfectly trusted. 
The Disciple plea meets this demand in every respect, and 
when the plea is faithfully tested, in the experience of 
Christians, it has been found to be worthy of acceptation. 

It has already been seen that Christ is made the 
centre of everything in the contention of the Disciples. 
He is the first and the last, the beginning and the end, 
the Alpha and Omega, and He is the same yesterday, 
to-day, and forever; and this being true, it is no mere 
experiment when we follow His gracious invitation to 
come to Him and He will give us resjt. He is the great 
rest-giver; and while Disciples have very generally held 
to the infallibility of the Bible, as a rule of faith and 
practice, they have regarded this Bible as valuable chiefly 



INTRODUCTORY 89 

because it leads to Christ, who is the absolutely infallible 
authority with respect to all matters pertaining to the 
Christian life. To believe implicitly in Him, to unre- 
servedly commit ourselves to His leadership, to obey with- 
out question His commandments, is life here and life ever- 
lasting in that " house not made with hands, eternal in 
the heavens." 

In contending for Christ as the final authority in all 
religious matters, the Disciples have always co-ordinated 
with Christ the human reason and revelation. They have 
persistently held to the fact that there is no necessary 
conflict with respect to these, and that when they are all 
properly understood and made to occupy their rightful 
positions, there is not the least conflict in any respect 
whatever. They have uniformly contended that while 
Christ is the object of faith, at the same time this faith 
comes by hearing, and hearing by the Word of God; or 
in other words, the human reason, or the power to perceive 
and understand truth, enables the earnest inquirer to 
examine the Word of God, and this examination, or in- 
vestigation, leads up to the acceptance of Jesus Christ as 
the infallible rest-giver. 

All this has been intelligible to the people generally, 
and they have not been slow to appreciate the Disciples' 
position in this respect. Perhaps no one thing has con- 
tributed more to their success as a religious people than 
the particular point to which we are now calling attention. 
This infallibility of the Christ, rather than the infallibility 
of the pope, is a cardinal feature with the Disciples, and 
while doubtless other religious people have held to prac- 
tically the same position, it is nevertheless true that the 
Disciples have emphasised the importance of this more 
than others simply because their rejection of human creeds 
necessarily magnifies the importance of the Word of God, 
and makes Christ not only the foundation of the Church, 
but the centre of the whole religious system. 

(12) The Unsectarianism of the Plea. 

From the very beginning of their movement the Dis- 
ciples have constantly protested against sectarianism. 
The burden of the great " Declaration and Address," by 
Thomas Campbell, was a plea against sects and for Chris- 
tian union. The Campbells never intended to act as a 
separate body when they issued that address. They fondly 



90 HISTORY OF THE DISCIPLES OF CHRIST 

hoped to induce the Christian denominations to abandon 
their sectarian positions and all work together in a com- 
mon effort for the conversion of the world. They taught 
that all that was necessary to Christian union was to 
abandon the things that divide Christians, and accept the 
common platform of Apostles and Prophets, Jesus Christ 
Himself being the chief cornerstone ; and be it said to the 
credit of the Campbells, and those who were at first asso- 
ciated with them, that they began this work of Reforma- 
tion, or RestoratioD, as it has been called, in their own 
households, they themselves deciding in their own case 
to accept of nothing for which they could not find in the 
Scriptures a " Thus saith the Lord " in either an ex- 
pressed precept or a clearly revealed example. In this 
matter they asked nothing of the Christian world that 
they themselves were not willing to practice. They really 
began the Reformation among themselves; and this fact 
goes far to relieve the movement from any selfish, personal 
interest. Furthermore, when it became evident that they 
would be compelled to occupy the position of a separate 
religious people, the Disciples refused to insist upon any- 
thing in their plea of a speculative character concerning 
which men might rightfully differ. As an illustration of 
this fact, it may be stated that the Campbells were both 
moderate Calvinists, and remained so till their death, 
but they utterly refused to recognise either Calvinism or 
Arminianism in their plea for Christian union. They and 
the Disciples generally held to many things that were never 
made tests of fellowship in their churches. Whatever was 
necessary to produce and sustain the Christian life was 
the only test that they made with respect to Christian 
fellowship. A very large latitude was allowed outside 
of what they regarded as plainly taught in the Word of 
God with respect to the Christian faith, state, and life. 
They held that their religious position must be common 
ground, or it would be impossible to bring the Christian 
world to adopt it. 

Just here it is worth while to indicate the grounds on 
which they based their plea of un-sectarianism. Un- 
doubtedly many religious people have regarded the move- 
ment, from the very beginning, as practically a sect to 
some extent like all the other sects of Christendom. This 
the Disciples have refused to admit, and the reason for 



INTRODUCTORY 91 

their contention is found in the fact that their plea is 
not made in the interests of denominational union, but in 
the interest of Christian union. They have always and 
everywhere contended that, as a finality, nothing but 
Christian union is desirable, and nothing but this could 
possibly be permanent. This very fact has caused them 
to place very great emphasis upon the conditions of the 
Gospel, the acceptance of which is necessary to the Chris- 
tian life and character. It is possible that some of their 
advocates have carried this contention a little too far, and 
have thereby partially at least justified the charge against 
the Disciples that they are narrow and exclusive, and that 
their plea for Christian union is simply a plea for all the 
sects in Christendom to join them. But this would be a 
very unworthy estimate of the plea, as it has been advo- 
cated by the more intelligent portion of their ministry. 
They have held to the notion that the divided state of 
Christendom is abnormal, and that very generally the 
lines of division among the sects are not necessary to 
the Christian life and character, and therefore, these lines 
should be obliterated, or at least not counted in any plea 
for Christian union ; but in cases where there are essential 
differences, the Disciples have always appealed to the law 
and to the testimony, saying, " By the Word of God, we 
stand or fall." 

It is unquestionably true that the call to Christian 
union rather than to denominational union has much in 
it that is plausible, and perhaps all that is in it is really 
Scriptural. The difficulty in making this plea effective 
has been, from the very beginning, the unfriendly position 
of the Protestant sects, owing doubtless to the fact that 
sectarianism is essentially selfish, and is in most cases an 
inheritance; and consequently any call, asking the people 
to give up their household gods, is sure to be resisted. 
Nevertheless, the Christian world, at the time the move- 
ment took on its separate form, was undoubtedly greatly 
in need of just such a plea as the Disciples have made. 
The following extract, from Professor Max Miiller's 
" Chips from a German Workshop," is from the preface of 
that great work, and states some facts so entirely in 
harmony with the plea of the Disciples that the authorship 
might easily be ascribed to Alexander Campbell himself. 

" If there is one thing which a comparative study of 



92 HISTORY OF THE DISCIPLES OF CHRIST 

religion places in the clearest light, it is the inevitable 
decay to which every religion is exposed. It may seem 
almost like a truism that no religion can continue to be 
what it was during the lifetime of its founder and its 
first apostles. Yet it is but seldom borne in mind that 
without constant reformation, i. e., without a constant 
return to its fountainhead, every religion, even the most 
perfect, nay, the most perfect on account of its very per- 
fection, more even than others, suffers from its contact 
with the world, as the purest air suffers from the mere 
fact of its being breathed. 

" Whenever we can trace back a religion to its first be- 
ginnings, we find it free from many of the blemishes that 
offend us in its later phases. The founders of the ancient 
religions of the world, as far as we can judge, were men 
of high stamp, full of noble aspirations, yearning for truth, 
devoted to the welfare of their neighbours, examples 
of purity and unselfishness. What they desired to found 
upon earth was but seldom realised, and their sayings, 
if preserved in their original form, offer often a strange 
contrast to the practice of those who profess to be their 
Disciples. As soon as a religion is established, and more 
particularly when it has become the religion of a powerful 
state, the foreign and worldly elements encroach more and 
more on original foundation, and human interests mar 
the simplicity and purity of the plan, which the founder 
had conceived in his own heart and matured in his com- 
munings with his God. Even those who lived with Buddha 
misunderstood his words, and, at the great council which 
had to settle the Buddhist canon, Asoka, the Indian Con- 
stantine, had to remind the assembled priests that ' what 
had been said by Buddha, and that alone, was well said/ 
and that certain works ascribed to Buddha, as, for instance, 
the instruction given to his son, Rahula, were apoc- 
ryphal, if not heretical. With every century Buddhism, 
when it was accepted by nations differing as widely as 
Mongols and Hindus, when its sacred writings were trans- 
lated into languages as wide apart as Sanskrit and 
Chinese, assumed widely different aspects, till, at last, 
the Buddhism of the Shamans, in the steppes of Tartary, 
is as different from the teaching of the original Samana 
as the Christianity of the leader of the Chinese rebels is 
from the teaching of Christ. If missionaries could show 



INTRODUCTORY 93 

to the Brahmans, the Buddhists, the Zoroastrians, nay, 
even to the Mohammedans how much their present faith 
differs from the faith of their forefathers and founders, 
if they could place in their hands and read with them, 
in a kindly spirit, the original documents on which these 
various religions profess to be founded, and enable them 
to distinguish between the doctrines of their own sacred 
books and the editions of later ages, an important ad- 
vantage would be gained, and the choice between Christ 
and other masters would be rendered far more easy to a 
truth-seeking soul. But for that purpose, it is necessary 
that we, too, should see the beam in our own eyes, and 
learn to distinguish between the Christianity of the nine- 
teenth century and the religion of Christ. If we find 
that the Christianity of the nineteenth century does not 
win as many hearts in India and China as it ought, let 
us remember that it was the Christianity of the first cen- 
tury, in all its dogmatic simplicity, but with its overpower- 
ing love of God and man, that conquered the world, and 
superseded religions and philosophies more difficult to 
conquer than the religious and philosophical systems of 
Hindus and Buddhists. If we can teach something to the 
Brahmans in reading with them their sacred hymns, they, 
too, can teach us something when reading with us the 
Gospel of Christ. Never shall I forget the deep despond- 
ency of a Hindu convert, a real martyr to his faith, who 
had pictured to himself, from the pages of the New 
Testament, what a Christian country must be, and who, 
when he came to Europe, found everything so different 
from what he had imagined in his lonely meditations at 
Benares. It was the Bible only that saved him from 
returning to his old religion, and helped him to discern, 
beneath theological futilities accumulated nearly two 
thousand years, beneath pharisaical hypocrisy, infidelity, 
and want of charity, the buried but still living seed com- 
mitted to the earth by Christ and His Apostles. How can 
a missionary, in such circumstances, meet the surprise and 
questions of his pupils unless he may point to that seed 
and tell them what Christianity was meant to be; unless 
he may show that, like all other religions, Christianity, 
too, has had its history ; that the Christianity of the nine- 
teenth century is not the Christianity of the Middle Ages; 
that the Christianity of the Middle Ages was not that of 



94 HISTORY OF THE DISCIPLES OF CHRIST 

the early councils; that the Christianity of the early coun- 
cils was not that of the Apostles, and ' that what has been 
said by Christ, that alone was well said? ' " 

In view of the foregoing considerations the intelligent 
reader will not have much difficulty in recognising the 
validity of the claim that has been made for the providen- 
tial guidance of the Disciple movement. It is no longer 
doubtful that the very charge of exclusiveness which was 
made against the movement, when the Disciples were 
driven into a separate people, is, after all, easily accounted 
for, from a sectarian point of view. Doubtless the denom- 
inations could not see the matter in any other light. The 
Disciple plea meant their overthrow, at least the overthrow 
of everything that made them denominations, or differ- 
entiated them from one another. But when this apparent 
exclusiveness is carefully analysed and co-ordinated with 
all the facts of the case, it will be seen that no other 
consistent ground could be taken by the Disciples, in view 
of the great end which they had in view. Nor is it possible 
to maintain the charge of sectarianism against them, for 
the reason that they contended for nothing in their plea 
that is not practically admitted as Scriptural and right 
by all the leading denominations of Christendom. It was 
the strong and persistent opposition of the Disciples to 
the things that are unscriptural and that, therefore, make 
for division rather than for union that offended the de- 
nominations. Mr. Campbell, time and again, affirmed 
that he was perfectly willing to meet all the denominations 
of Christendom and agree to unite upon a platform which 
all would agree is thoroughly scriptural, simply leaving 
out those things about which the denominations differ; 
and this has been the position of the Disciples throughout 
their entire history, since they have occupied a separate 
religious position. They have earnestly contended that 
there is enough Scriptural truth among all denomina- 
tions, wherein they are all agreed, to form a substantial 
basis for the union of Christendom, and that such union 
would compel the overthrow of the differences which now 
divide the Christian world. The Disciples have further- 
more insisted that a union is impossible simply on a doc- 
trinal basis, for such a basis always magnifies the differ- 
ences rather than the points of agreement. But if the 
points of agreement are accepted and Christians will 



INTRODUCTORY 95 

thereby ascend to the high summit of love, the differences 
which now divide them into antagonistic denominations 
will dwindle into insignificance and become so infinitesimal 
in the eyes of those who have learned to love one another, 
because they iove and honor a common Lord, that union 
will be an accomplished fact simply because Christians 
will no longer see the differences, even where they may 
exist with respect to doctrines and opinions. They will 
behold only the great things, the essential things, in the 
expansive view which love gives. 

Undoubtedly love must reign in the council of Chris- 
tians if we may hope to ever realise Christian union. 
Love not only covers a multitude of sins, but it also covers 
a multitude of our petty differences. When we are in the 
mountainous regions of the Alps, it is very easy to notice 
the fact that when we are in the valleys, or in the lowlands, 
it is then that the cleavage between the mountains is very 
distinct, and the distance which separates them appears 
very considerable. But when we ascend to one of the 
lofty peaks, such as the Wetterhorn, or the Jungfrau, 
the valleys practically disappear. Even a view from the 
Scheideck greatly reduces the size and importance of the 
cleavage between the mountains. It is the low view 
which magnifies the lines of separation. In the wide sweep 
of a higher view the lines of separation are practically 
lost. Love is our Wetterhorn or our great Scheideck, 
from which we must contemplate our differences. Seen 
from this lofty summit, the valleys which separate us are 
either no longer visible at all, or else appear as insignifi- 
cant fissures in the endless chain of towering mountains, 
which mountains fitly represent great facts and principles 
in which all the churches, even now, are substantially 
agreed. 

We must, therefore, study the problem under considera- 
tion from the high summit of Love. This will at once 
make possible what would otherwise be a hopeless task. 
We must remember that there is a logic of the heart as 
well as the head; and while the former has its proper 
place, there is really no place which is not proper for 
the latter to occupy. The Bible tells us that the heart 
has eyes, and this is a most important statement as regards 
the question of Christian union. We must look at the 
question from the heart rather than from the head. In 



96 HISTORY OF THE DISCIPLES OF CHRIST 

short, we must let Love reign in all our hearts, and then 
the controlling vision will be " through the eyes of the 
heart," and this will give us exactly the view that is 
necessary to see things in their right proportion. And 
the very moment all our hearts shall be filled with love 
toward one another, that moment will we see only the 
lofty peaks of our common Christianity while our minor 
differences, our insignificant cleavages, our separating 
valleys, will be lost in the overshadowing mountains of 
truth, which are seen to be everywhere united in our ex- 
tended horizon. 

From this point of view, the Disciples have been willing 
to consider the whole question of Christian union, and 
they have earnestly contended that when we occupy this 
high summit of love the differences, which have so long 
separated the denominations, will be lost to view in the 
glorious vision which will then take their place in a united 
Church, moving forward to take the nations for Christ. 
From the summit of the Wetterhorn the Bernese-overland 
seems to be one continuous chain of mountain tops, prac- 
tically blended together with only just enough differentia- 
tion to lend a charm to the great picture which opens 
up to view. So it will be when we reach the high summit 
of love. The differences of temperament, philosophical 
views, and everything else which now hinders the union 
of the people of God, will then lend a charm to the picture 
by blending all the mountain tops into one great extended 
spiritual " Bernese-overland " of Christian union, where 
all the people of God, notwithstanding unimportant differ- 
ences, shall be blended into one harmonious whole, and 
a united Church shall proclaim the " One Lord, one faith, 
and one baptism," while marching Westward to the con- 
quest of the nations. 



CHAPTER I 

THE CREATIVE PERIOD — THE CAMPBELLS 

THOMAS CAMPBELL was undoubtedly the father of 
the religious movement historically known as the 
Reformation of the Nineteenth Century. His son, 
Alexander, was the chief advocate of the movement, and 
has, therefore, practically eclipsed his father with respect 
to the position legitimately occupied by the latter. Never- 
theless, it is a fact, that needs to be emphasised, that to 
Thomas Campbell belongs the credit of inaugurating the 
movement, and laying down the principles by which his 
son was guided in his superb advocacy which followed. 
Let it be said also, to the credit of the son, that he himself, 
in his life of his father, emphasised the fact that the latter 
was the real founder of the movement, as well as the author 
of the " Declaration and Address," in which its fundamental 
principles were stated and finally given to the world. 

However, it must not be understood by this statement 
that Thomas Campbell was the first in the United States 
to advocate many of the principles set forth in his " Decla- 
ration and Address." In this respect he had been ante- 
dated by Barton Warren Stone and others, associated with 
him in Kentucky; but the question of time is not the 
main question to be determined in a matter of this kind. 
Undoubtedly the Stone movement is entitled to much 
credit, and this will be duly conceded when this movement 
shall be considered. However, it matters very little 
whether the beginning of the Disciple movement is dated 
from 1804, when the " Last Will and Testament of the 
Springfield Presbytery " was issued by Robert Marshall, 
John Dunlavy, Richard M'Nemar, B. W. Stone, John 
Thompson, and David Purviance, or in 1809, when the 
" Declaration and Address," written by Thomas Campbell, 
was issued by the Christian Association. The principles 
underlying both of these papers are practically the same, 

97 



98 HISTOEY OF THE DISCIPLES OF CHRIST 

though in the latter paper they are set forth much more 
fully, and the paper is intended as an earnest public pro- 
test against sectarianism, wherever it is found, and at 
the same time it is an urgent and eloquent call to Chris- 
tian Union of all who love our Lord Jesus Christ more 
than party or sect. 

It is not difficult to see the hand of Providence in the 
initial facts of both of these great movements. But it is 
no disparagement to any one else to say that Thomas 
Campbell, by special natural gifts, education, character, 
and experience was remarkably well fitted to take the lead 
in the movement which was inaugurated in 1809. He 
was born in County Down, Ireland, February 1, 1763. 
He was educated in Glasgow University and Divinity 
Hall. His father, who was at first a Roman Catholic, 
finally renounced Romanism for the Church of England, 
and died in its communion, in his eighty-eighth year. 

Thomas was several years a Presbyterian minister of 
the New Market Presbytery in the North of Ireland; and 
during that time he was distinguished for his scholarly 
attainments, his amiable qualities, and his pronounced 
opposition to divisions in the Church. His house was a 
centre of religious instruction and prayer, and his parish 
is said to have been the most exemplary in the country. 
In his church relationship he had ample opportunity to 
feel the influence of the sectarian spirit. The conflict 
between the Burghers and the Anti-Burghers was very 
intense, and sometimes very bitter, while sectarianism in 
other forms very distinctly characterised the religious de- 
velopment of the times in which he lived. Out of a pro- 
test against the Established Churches there had grown up 
in England, Scotland, and Ireland numerous religious de- 
nominations which, when not fighting what was regarded 
by them as the common enemy, namely, the Established 
Churches, they set to fighting one another, and often they 
illustrated their sectarianism by engaging in the bitterest 
controversy, 

" And proved their doctrine Orthodox, 
By Apostolic blows and knocks." 

Such was the religious environment in which Thomas 
Campbell was reared and began his public ministry. It 
is not surprising that a man of his amiable disposition, 



THE CKEATIVE PERIOD 99 

catholic spirit, and deeply spiritual nature should find 
himself out of sympathy with the people with whom he 
was denominationally identified; for among these were 
some graceless bigots who were enough to vex the soul of 
any one, to say nothing of such a soul as that of Thomas 
Campbell. 

But, after all, it was perhaps purely providential that 
this godly man was subjected to these early influences. 
In this way he became acquainted with the evils of sec- 
tarianism, and learned to abhor its spirit, and to long 
for something better than a divided Christendom. He 
was settled at Rich Hill where he conducted an Academy, 
at the same time preaching for a church at Ahorey in the 
county. His first public act was in the interest of Chris- 
tian Union. Doubtless because of his amiable disposition 
and catholic spirit he was appointed by the Anti-Burghers 
to make an effort for union between them and the 
Burghers. In this effort he failed. He was then sent to 
the General Associate Senate to request an increased inde- 
pendence for the Irish Churches. In this he was also 
unsuccessful. While somewhat discouraged, he did not 
give up his favorite thought of Christian Union. 

At this time his health was very feeble, and with a view 
of benefiting this he decided to visit America, though 
with no intention of remaining there should his health 
be restored. Accordingly, in the year 1807, he set sail 
for America, bearing credentials from the Presbyterian 
Association, of which he was a member; and near the 
middle of May of that year he arrived at Philadelphia, 
and found the Synod of the same faith and order in session, 
and to this Synod he presented his credentials, and was 
cordially received and recommended to the Presbytery of 
Chartiers, located chiefly in the county of Washington, 
Pennsylvania, and its vicinity. 

He was immediately assigned to a field of labour, and 
began an active ministry in behalf of the Seceder Church. 
But he soon found that his new associations were no better 
than those he had left in Ireland. The same sectarian 
spirit prevailed in the new world that had prevailed in 
the old. The religious body with which he was associated 
was very much circumscribed in its influence by the narrow 
spirit which its leaders manifested. Nevertheless, owing 
to his natural ability, scholarship, and literary culture, 



100 HISTORY OF THE DISCIPLES OF CHRIST 

he gained considerable influence in his new religious asso- 
ciations, and the preachers of the Presbytery began to 
look to him for guidance with respect to religious matters. 

But this state of things did not last very long. The 
narrow spirit, illiberal rules and habits of the Seceder 
Church became a barrier in the way of propagating his 
catholic views, and he became restive under the restric- 
tions by which he seemed to be bound. There were in his 
new community a number of excellent church people, 
who had come over from Ireland, some of whom had been 
his acquaintances and cherished friends in his native land, 
all of whom were Presbyterians and Independents. 
Naturally enough these sought religious association with 
him; he, without hesitation, accepting their proffered 
fellowship and offering them his church ministrations in 
both his public and private ministry. 

This freedom gave offence to his Seceder brethren. But 
this was not all. He was sent on a missionary tour in West- 
ern Pennsylvania to hold a celebration of the Lord's Sup- 
per among the scattered Seceders of that then sparsely 
settled region. On this tour he found many members of 
other Presbyterian bodies who had not for many years en- 
joyed the privilege of sitting down together at the Lord's 
Table. Mr. Campbell's heart was at once in sympathy with 
these scattered Presbyterians, and though some of them did 
not belong to his special Church, in his introductory 
sermon he deplored the divisions existing among the 
churches and earnestly invited all the pious among his 
hearers to participate in the communion service. This 
action gave great offence to his Seceder brethren. He 
had with him as a travelling companion and fellow-worker 
a young Mr. Wilson, who became convinced that his senior 
brother was not sound in the Seceder faith, and he found 
it his duty to bring the matter before the Presbytery at 
its next meeting. 

The charge against Mr. Campbell contained several com- 
plaints, but the principal one was with respect to his open 
communion practice. When questioned with regard to 
his views, Mr. Campbell stated, without reservation, that 
he had always been opposed to religious partyism, while 
at the same time he insisted that he had not violated any 
precept of the sacred volume. In all the questions that 
were asked him, and these were many, he answered in a 



THE CEEATIVE PEKIOD 101 

candid conciliatory spirit, being desirous to avoid severing 
his friendly relations with his brethren, and above all 
to avoid a rupture with the Church, as division was with 
him a greater sin than difference of opinion with regard 
to much that belongs to faith and practice. 

So narrow was the view of the Presbytery that tried 
him that their final decision was one of censure. Mr. 
Campbell appealed to the Synod, and he hoped that this 
higher court would reverse the decision of the lower. But 
in this he was disappointed. The Synod found irregu- 
larities in the action of the Presbytery, but the censure was 
allowed to remain. 

In view of his great affection for the people with whom 
he had been religiously associated, and his earnest views 
with respect to Christian Union, he at first submitted 
to the ruling of the Synod; but finding that his course 
only intensified the bitter feeling against him he sent a 
formal renunciation of the authority of the Synod and 
withdrew from the Seceders altogether. 

It is impossible to express in words the pain he ex- 
perienced on account of this separation. Every instinct 
of his nature, and all his deep convictions, were opposed 
to sectarianism, and when he realised that he was cut 
off from the brethren with whom he had been associated, 
although feeling that he had done nothing for which he 
should have been censured, his remorse was long and 
painful, and he found comfort only in the fact that his 
actions, as he believed, had all been in harmony with the 
Word of God. His defence before the Synod was in 
many respects remarkable. It contained some of the 
germs of the later " Declaration and Address," as the 
following extract will show : 

" How great the injustice," he exclaims in this appeal, " how 
greatly aggravated the injury will appear, to thrust out from 
communion a Christian brother, a fellow-minister, for saying 
and doing none other things than those which our Divine Lord 
and his holy apostles have taught, and enjoined to be spoken 
and done by all his people. Or have I in any instance pro- 
posed to say or do otherwise? ... I hope it is no pre- 
sumption to believe that saying and doing the very same things 
that are said and done before our eyes on the sacred page, 
is infallibly right, as well as all-sufficient, for the edification 
of the church, whose duty and perfection is in all things to 
be confirmed by the original standard. It is therefore be- 



102 HISTORY OF THE DISCIPLES OF CHRIST 

cause I have no confidence in my own infallibility or in that 
of others, that I absolutely refuse, as inadmissible and schis- 
matic, the introduction of human opinions and human in- 
ventions into the faith and worship of the Church. It is, 
therefore, because I plead the cause of the scriptural and 
apostolic worship of the Church, in opposition to the various 
errors and schisms which have so awfully corrupted and di- 
vided it, that the brethren of the Union should feel it difficult 
to admit me as their fellow-labourer in that blessed work. I 
sincerely rejoice with them in what they have done; and 
surely they have no just objection to go further. Nor do I 
presume to dictate to them or to others how they should 
proceed for the glorious purpose of promoting the unity and 
purity of the Church; but only beg leave, for my own part, 
to walk upon that sure and peaceable ground that I may have 
nothing to do with human controversy about the right or 
wrong side of any opinion whatsoever, by simply acquiescing 
in what is written, as quite sufficient for every purpose of 
faith and duty, and thereby to influence as many as possible 
to depart from human controversy, to betake themselves to 
the Scriptures, and in so doing, to the study and practice of 
faith, holiness and love." 

It will be seen by this extract that, even at this early 
date, Thomas Campbell was richly imbued with great 
principles which finally became the slogan of the hosts 
of Disciples of Christ in their contest against Sectarianism. 

In reading the whole of this appeal, it is difficult to 
understand how the Synod could rule as it did. Mr. 
Campbell's evident earnestness, his broad, catholic spirit, 
his willingness to abide by the teachings of the Word of 
God, his protest against denominational opinionism, and 
his perfect readiness to submit to every " Thus saith the 
Lord," should have influenced the Synod to commend his 
conduct rather than to find fault with it. But those were 
days when Sectarianism counted for more than Chris- 
tianity, and when ignorance being "bliss" it was "folly 
to be wise." 

Was there a providence in all this? What if he had 
remained with the Seceders? Would he have been able 
to lead them out of their narrow channels into the broader 
views for which he himself contended? No one will be- 
lieve that he could ever have done this. Human history 
furnishes many examples similar to the one now under 
consideration. To go not far from home, it is only neces- 
sary to refer to the case of the American colonies. Per- 
haps this great country would have continued to have been 



THE CREATIVE PERIOD 103 

a sort of vassal to England, had it not been for the oppres- 
sive measures which compelled a separation. It may be 
that disunion is generally a wrong, and sometimes a crime ; 
but these " breaks " in human history are not infrequently 
like the breaks in the physical development of the earth. 
A certain line of development runs to its limit, and then 
it must be reinforced with new elements from without 
before it can continue in the line of progress. On the 
other side of these " breaks " we are accustomed to regard 
the new development as having really no connection with 
what went before it. But really what went before it was 
necessary in order that something better might follow. 
Thomas Campbell's education among the Seceders was 
no doubt a providential preparation for the greater work 
which he had to do. But before this w T ork could take on 
definite form and become an organised religious force, 
it was really necessary, when the proper time had ap- 
proached, for the separation to take place which was pre- 
cipitated by the action of the Synod in sustaining the 
censure of the Presbytery. 

Mr. Campbell's withdrawal from the Seceders did not 
interrupt his ministerial labors. He had already acquired 
great personal influence with his neighbours, and also 
with many in the counties of Washington and Allegheny. 
Consequent^ very many people, interested in his plea 
for Christian Liberty and Christian Union, continued 
to attend his ministrations wherever he had an opportunity 
to hold meetings. Sometimes these meetings were held 
in private houses, sometimes in shaded groves, during the 
summer season, but seldom in any meeting houses; as, 
for the most part, these w 7 ere shut against him by reason 
of what were supposed to be his heretical notions. 

Finally he decided to call his neighbours and friends 
together in order to confer with respect to the course which 
should be pursued in the future as to religious matters. 
Many of his old-time friends, some of whom still held 
membership in the Seceder or Presbyterian Churches, 
heartily sympathised with him in the principles which 
he had enunciated in his preaching and teaching among 
them. The proposition for a conference meeting was, 
therefore, readily acceded to, and a meeting was accord- 
ingly arranged at the house of Abraham Altars, who lived 
near Washington, Pennsylvania, and who, though not a 



104 HISTORY OF THE DISCIPLES OF CHRIST 

member of any Church, had shown himself to be an earnest 
friend of the principles advocated by Mr. Campbell. 

It is perhaps impossible to over-estimate the importance 
of this conference meeting. Most of those attending were 
members of some of the numerous sectarian churches in 
the counties of Washington and Allegheny. We have 
already seen that a very exclusive sectarian spirit pre- 
vailed in these churches, but in most of them there were 
a few noble souls who had grown tired of the jangling 
voices of denominational Christendom and were ready to 
hear an earnest plea for the union of all who loved the 
Lord Jesus Christ better than mere religious partyism. 
It was not strange, therefore, that these earnest seekers 
after truth came together with a determination to follow 
wherever Truth might lead. 

Undoubtedly no one anticipated just what the result 
of the meeting would be. Certainly it was not in the mind 
of any one to form a new religious denomination. Mr. 
Campbell himself had so long proclaimed against the 
divisions of Christendom that even the thought of extend- 
ing these divisions was practically impossible with him. 
But man proposes and God disposes. We shall see to 
what this meeting led. 

Thomas Campbell opened the meeting and led in an 
earnest prayer, invoking divine guidance with respect to 
the matters to be considered. He then proceeded to re- 
view the facts which had brought them together, dwelling 
with unusual force upon the evils resulting from the 
divisions among Christians. He further urged that these 
divisions were as unnecessary as they were injurious, since 
God had provided in His sacred Word an infallible stand- 
ard, which was all-sufficient, as a basis of union and 
Christian co-operation. 

He showed, however, that men had not been satisfied with 
its teachings, but had gone outside of the Bible, to frame 
for themselves religious theories, opinions and speculations, 
which were the real occasions of the unhappy controversies 
and strifes which had so long desolated the religious world. 
He. therefore, insisted with great earnestness upon a return 
to the simple teachings of the Scriptures, and upon the entire 
abandonment of everything in religion for which there could 
not be produced a divine warrant. Finally, after having 
again and again reviewed the ground they occupied in the 
reformation which they felt it their duty to urge upon religious 



THE CREATIVE PERIOD 105 

society, he went on to announce, in the most simple and em- 
phatic terms, the great principle or rule upon which he under- 
stood they were then acting, and upon which, he trusted, 
they would continue to act, consistently and perseveringly to 
the end. " That rule, my highly respected hearers," said he 
in conclusion, " is this, that where the Scriptures speak, we 
speak; and where the Scriptures are silent, we are silent* 

This speech of Mr. Campbell made a profound im- 
pression upon his hearers. For some time silence per- 
vaded the Assembly. While most of his hearers had 
become somewhat familiar with his plea for Christian 
Union they had never before understood its great sim- 
plicity, and yet its far-reaching comprehensiveness. The 
effect of Mr. Campbell's address was almost magical. 
It was sometime before any one presumed to break the 
silence. However, finally, a Scotch Seceder, Andrew 
Munro, who was a bookseller and postmaster at Canons- 
burg, Pennsylvania, arose and said : " Mr. Campbell, if 
we adopt that as a basis, then there is an end of infant 
baptism." 

So far, Mr. Campbell had not considered consequences 
at all. He had been solely absorbed with principles. With 
him, to do right was the chief consideration, then to leave 
the consequences with Him who doeth all things well. 
Nevertheless it was evident that the shrewd Scotchman, 
with his keen logical perception of the relation of things, 
had forecasted a result, which to some present would 
likely be a stumbling block in the way of carrying out 
the principles which Mr. Campbell had enunciated. 

But Mr. Campbell himself, though doubtless he had not 
thought of the particular point which had been made, 
was nevertheless ready with his answer. " Of course," 
said he in reply, " if infant baptism cannot be found in 
the Scriptures, we can have nothing to do with it." What 
followed is tersely stated by Dr. Richardson: 

Upon this Thomas Acheson, of Washington, who was a man 
of warm impulses, rose, and advancing a short distance, 
greatly excited, exclaimed, laying his hand upon his heart: 
" I hope I may never see the day when my heart will re- 
nounce that blessed saying of the Scripture, ' Suffer the little 
children to come unto me, and forbid them not, for of such 

* " Memoirs of Alexander Campbell," by Robert Richardson, Vol. I., p. 236. 
* Millennial Harbinger, pp. 280-283. 



106 HISTORY OP THE DISCIPLES OF CHRIST 

is the kingdom of Heaven." Upon quoting this, he was so 
much affected that he burst into tears, and while a deep 
sympathetic feeling pervaded the entire assembly, he was 
about to retire to an adjoining room, when James Foster, not 
willing that this misapplication of Scripture should pass un- 
challenged, cried out, " Mr. Acheson, I would remark that in 
the portion of Scriptures you have quoted there is no reference, 
whatever, to infant baptism." Without offering a reply, Mr. 
Acheson passed out to weep alone; but this incident, while it 
foreshadowed some of the trials which the future had in store, 
failed to abate, in the least, the confidence which the majority 
of those present placed in the principles to which they were 
committed. The rule which Mr. Campbell had announced 
seemed to cover the whole ground, and to be so obviously just 
and proper, that after further discussion and conference, it 
was adopted with apparent unanimity, no valid objection 
being urged against it. 

Whatever may have been immediately thought of Mr. 
Campbell's address, he had evidently enunciated, in very 
distinct and forcible language, a statement which became 
the keynote in the religious movement which followed, 
and it has always been among the Disciples the rule by 
which both their faith and practice have been determined. 
" Where the Scriptures speak, we speak ; where they are 
silent, we are silent," w r as entirely a new T way of stating 
religious obligation and duty. Instead of this, the de- 
nominations might have more truthfully stated their rule 
of action in the following language : " Where our creeds 
speak, we speak; where they are silent, we are silent." 

In short, these creeds had the same binding force upon 
the conscience of Christians as the Scriptures had from 
Mr. Campbell's point of view. His dictum was a complete 
change in the point of view of appeal. Instead of appeal- 
ing to the confessions of faith, however valuable these 
may have been in some respects, Mr. Campbell regarded 
them, as, upon the whole, disastrous to the " unity of the 
spirit in the bond of peace." His dictum, therefore, was 
intended to practically set aside the authority of these 
human confessions, while it would establish the paramount 
authority of the Scriptures in everything relating to faith 
and practice. 

It was also intended, in its ultimate reach, to support 
a legitimate individual liberty, as human creeds should 
not be made finally binding upon the conscience, and con- 
sequently ecclesiastical assemblies for the purpose of 



THE CREATIVE PERIOD 107 

formulating these creeds were quite unnecessary. No set 
of men, however wise, could make a creed simple enough 
and at the same time comprehensive enough for the whole 
of mankind. Only divine wisdom was capable of such an 
undertaking. Hence Mr. Campbell appealed from eccle- 
siastical councils to Christ and His Apostles, making 
the Holy Scriptures all-sufficient and alone sufficient to 
guide in all things pertaining to the Christian life. 

This was a great step forward. It was as the breaking 
forth of the sun from behind a dark cloud ; it was a clear, 
ringing voice in the wilderness of Sectarianism, crying: 
Prepare ye the way of the Lord; make His path straight. 
But it is probable that no one at that time, in that little 
assembly, where this utterance was first spoken, had any 
idea of its far-reaching consequences. Some of those who 
were present had a very high regard for the statement, 
and thought it ought to be written in letters of gold; but 
even these never dreamed of what effect it would ulti- 
mately have upon the religious progress of the world. 
Evidently Thomas Campbell himself did not seem to realise 
what was involved in it. Although he had declared he 
would have nothing to do with infant baptism, if it could 
not be found in the Scriptures, it is very certain that he 
hesitated when he saw that the rule which he had formu- 
lated would undoubtedly cut off infant baptism. He tried 
to apologise for his practice in this respect, and even 
became irritated when told that he could not baptise an 
infant and be consistent with the rule he had stated. He 
tried to justify the practice on other grounds than an 
appeal to the Scriptures, and for a time it seemed to be a 
question with him as to whether he should go forward 
or backward in the matter. 

There is to the careful student of history nothing strange 
in this hesitancy. Perhaps if he had seen the end as he 
had seen the beginning, Mr. Campbell never would have 
stated the rule precisely as he did. He was so absorbed 
with his deep convictions that something ought to be done 
in the interest of Christian union, and realised so fully 
that nothing could be effectually done until those who pro- 
fessed to be Christians would abandon all humanisms and 
traditions of the fathers and return to the simplicity of 
the Scriptures, that he did not distinctly see where his 
plea would lead him religiously, nor did he seem to care 



108 HISTORY OF THE DISCIPLES OF CHRIST 

at that time, so mightily was he under the influence of 
the great principles which he believed were involved in 
a return to the Apostolic faith and practice. When, how- 
ever, his plea began to be put into practical operation, 
by an honest application of it to his own faith and practice, 
he found himself almost unequal to the task of giving up 
what had been cherished religious convictions. Never- 
theless, in the end he conquered, as we shall see as we 
proceed. 

The case of Thomas Campbell ought to make us chari- 
table towards those who are bound in the shackles of human 
traditions. These will often accept readily the teaching 
of the Scriptures on a particular matter, while at the same 
time they will continue to follow their creeds, notwith- 
standing their actions are contrary to what the Scriptures 
plainly teach. This very fact is perhaps the most potent 
influence which stands in the way of Christian Union. 
Most professed Christians will, without hesitation, accept 
the Scriptures as their rule of faith and practice, but they 
do this with a sort of tacit understanding that the Scrip- 
tures (in some way) must be made to correspond to their 
confession of faith. Even now there are not many who 
would attempt to find fault with the dictum of Thomas 
Campbell, nevertheless it is unquestionably true that thou- 
sands of those who will accept the dictum, just as it is 
stated, continue to practise what it clearly demands should 
be surrendered. It is uncharitable to affirm that these 
Christians are not conscientious. They either put an ab- 
normal construction upon Mr. Campbell's dictum, or else 
they excuse themselves for making a rigid application of 
it in their own case, on the ground that there are con- 
siderations outside of the Scriptures which must be taken 
into account, even where the Scriptures speak clearly as 
to what duty is. 

This was the chief difficulty in making a practical 
application of Mr. Campbell's great utterance. We have 
seen that he himself hesitated, when he saw exactly what 
he would be compelled to give up, if he carried out strictly 
all that the rule he had formulated required. But he 
was not the only one who hesitated at the demand that 
this dictum made on the conscience. Several of those who 
first approved, finally went back, when they found out just 
what was required of them. In this fact we are reminded 



THE CKEATIVE PEKIOD 109 

of how some of the disciples of Jesus treated Him when 
He uttered a hard saying which severely tried their faith. 
We are told that these went back and followed Him no 
more. 

Following Christ has never been an easy matter. He 
himself said that if any man would come after Him, he 
must deny himself, take up his cross and follow Him. 
Denying one's self is at the very beginning a difficult thing 
to do. Taking up the Cross and following Christ is any- 
thing but easy work. To turn away from early religious 
associations, especially when these have been accepted 
conscientiously and heartily, and surrender old friends 
and sacred memories, while at the same time facing a 
thousand difficulties, which clearly seem to rise up in the 
path of a forward movement, are conditions that are 
sure to try men's souls, and generally it will happen 
that only those who are capable of becoming heroes will 
be able to stand such a test. Mr. Campbell himself finally 
burned the bridges and gave himself up thoroughly to 
the guidance of the rule which he had formulated, heartily 
accepting the consequences, and trusting implicitly in 
Him, who promised to be with His disciples always, even 
to the end of the world. 

In accordance with this resolution and with a view to 
carrying out his purpose more effectively, it was resolved, 
at a meeting held on the head waters of the Buffalo, 
August 17, 1809, that the brethren who had remained with 
him would form themselves into a religious association 
under the name of " The Christian Association of Wash- 
ington." At this time a committee of twenty-one of their 
number was appointed to meet and confer together, with 
the assistance of Thomas Campbell, to decide upon the 
proper meaures to be adopted in carrying into effect the 
Important aims of the Association. 

With a view to having a regular place of meeting, so 
that the objects of the Association could be better ad- 
vanced, the neighbours came together and erected a log 
building on the Sinclair farm, about three miles from 
Mount Pleasant, upon the road leading from Washington 
to that place. This building was designed so it could be 
used also for a common schoolhouse which was greatly 
needed in that neighbourhood. In this log building 
Thomas Campbell continued to meet his hearers regularly, 



110 HISTORY OF THE DISCIPLES OF CHRIST 

at the same time residing with Mr. Welch, a respectable 
farmer, living nearby. A little chamber in Mr. Welch's 
house was assigned the distinguished preacher, and in 
this unpretentious room he spent most of his time in study 
and writing. It was in this room that he wrote his famous 
" Declaration and Address " which became practically the 
magna charta of the Disciple movement (although it never 
received any legislative endorsement), or to designate it 
by a certain phrase which is equally expressive and truth- 
ful, the whole document was a Declaration of Independ- 
ence, though in its fundamental aim it differed somewhat 
from the aim of the Declaration of Independence written 
by Thomas Jefferson. While it was a protest against 
tyranny (and in this respect the two Declarations run 
parallel) the "Declaration and Address" of Thomas 
Campbell, not only declared for independence, but for 
the union of all who love our Lord Jesus Christ. 

As this great address embodies the main principles for 
which the Disciples have always contended, it is well to 
call attention to some of its parts, in order that the reader 
may become acquainted with the principles and aims which 
have characterised the Disciple movement from the be- 
ginning to the present time. 

As this address is now very easily accessible to every 
reader who desires to examine it, it is not necessary to 
give more than a short analysis here of its contents. 

The whole document is divided into three parts: 

1. The " Declaration," which gives the plan and pur- 
pose of the Association which is issuing the " Address," 
for the Address was issued by direction of the Christian 
Association which had been formed with a view to promote 
the cause of Christian LTnion. In this " Declaration " 
it was declared " that being well aware from sad experi- 
ence of the heinous nature and pernicious tendency of 
religious controversy among Christians; tired and sick 
of the bitter jarrings and j anglings of a party spirit, we 
would desire to be at rest ; and were it possible, we would 
also desire to adopt and recommend such measures as 
would give rest to our brethren throughout all our 
churches; as would restore unity, peace and purity to 
the whole Church of God." Then after expressing utter 
despair, in seeking to find rest by continuing amid the 
diversity and rancour of party contentions, the veering 






BUILDINGS IDENTIFIED WITH THE EARLIEST WORKERS 

1, The old Session House at Ahorey, which Thomas Campbell used, 
2, The church at Ahorey, Ireland, where Thomas Campbell preached his 
farewell sermon before coming to America. 3, The old Brush Run Church. 
4, The Church at Wellsburg, W. Va., now the oldest in the Campbellian 
Reformation. 5, The Caneridge Church. 6, The Manse at Ahorey, Ireland, 



THE CREATIVE PERIOD 111 

uncertainty and clashings of human opinions, it declares 
" our desire, therefore, for ourselves and our brethren 
would be, that, rejecting human opinions and the inven- 
tions of men as of any authority, or as having any place 
in the Church of God, we might forever cease from further 
contentions about such things; returning to and holding 
fast by the original standard; taking the Divine Word 
alone for our rule; the Holy Spirit for our teacher and 
guide, to lead us into the all truth; and Christ alone, as 
exhibited in the Word, for our salvation; that, by so do- 
ing, we may be at peace among ourselves, follow peace 
with all men and holiness, without which no man shall 
see the Lord." 

Then follow seven specifications as to the formation 
of the Christian Association, its aims, powers, etc., in 
which it is declared: 

(1.) "That this Society by no means considers itself 
a Church, nor does it at all assume to itself the powers 
peculiar to such a society; nor do the members, as such, 
consider themselves as standing connected in that rela- 
tion; nor as at all associated for the peculiar purposes 
of Church Association ; but merely as voluntary advocates 
for Church reformation; and, as possessing the powers 
common to all individuals, who may please to associate 
in a peaceable and orderly manner, for any lawful pur- 
pose, namely, the disposal of their time, council and 
property, as they may see cause." 

It will be seen by this that, in the formation of the 
Christian Association, Thomas Campbell had no idea of 
starting another religious denomination, the main purpose 
of the Association being to promote Evangelical religion 
and Christian Unity. It is well to emphasise this fact 
at this particular place, as Christian Union and not 
division was the aim of the Disciple movement from the 
very beginning. 

(2.) The " Address " proper follows this " Declaration." 

The first part of the " Address " is devoted to a discus- 
sion of the grand design and native tendency of the re- 
ligion of Christians, together with the evils of division, 
and especially the evils of the predominant Sectarian 
spirit which at that time prevailed so extensively among 
the numerous denominations. This part of the " Address " 
is as remarkable for its kindly spirit as it is for its 



112 HISTORY OF THE DISCIPLES OF CHRIST 

marvellous arraignment of the evils of Sectarianism and 
its splendid comprehension of the principles which could 
alone cure the evils of a divided Christendom. Never 
perhaps before or since, in the history of Christianity, 
have this arraignment and this comprehension been so 
fully, faithfully, and kindly set forth. The " Address " 
is practically faultless in style, while it is equally faultless 
in spirit. From beginning to end it is a faithful portrait 
of the condition of a divided Christendom as it at that 
time existed, and an earnest, affectionate, and intelligent 
call to the only principles by which these divisions could 
be healed, and thereby the union of God's people prac- 
tically assured. As a specimen of this part of the " Ad- 
dress," the following liberal extracts are given: 

It is, to us, a pleasing consideration that all the Churches 
of Christ which mutually acknowledge each other as such, 
are not only agreed in the great doctrines of faith and holi- 
ness, but are also materially agreed as to the positive ordi- 
nances of the Gospel institution; so that our differences, at 
most, are about the things in which the Kingdom of God does 
not consist, that is, about matters of private opinion or human 
invention. What a pity that the kingdom of God should 
be divided about such things! Who, then, would not be 
the first among us to give up human inventions in 
the worship of God, and to cease from imposing his 
private opinions upon his brethren, that our breaches 
might thus be healed? Who would not willingly conform to 
the original pattern laid down in the New Testament, for this 
happy purpose? Our dear brethren of all denominations will 
please to consider that we have our educational prejudices 
and particular customs to struggle against as well as they. 
But this we do sincerely declare, that there is nothing we have 
hitherto received as matter of faith or practice, which is not 
expressly taught and enjoined in the Word of God, either in 
express terms or approved precedent, that we would not 
heartily relinquish, so that we might return to the original 
constitutional unity of the Christian Church; and in this 
happy unity, enjoy full communion with all our brethren in 
peace and charity. The like dutiful condescension we can- 
didly expect of all that are seriously impressed with a sense 
of the duty they owe to God, to each other, and to their 
perishing brethren of mankind. To this we call, we invite, our 
dear brethren of all denominations, by all the sacred motives 
which we have avouched as the impulsive reasons of our thus 
addressing them. You are all, dear brethren, equally included 
as the objects of our esteem and love. With you all we desire 
to unite in the bonds of an entire Christian unity — Christ 
alone being the head, the centre, His word the rule; an ex- 



THE CREATIVE PERIOD 113 

plicit belief of, and manifest conformity to it, in all things, 
the terms. More than this, you will not require of us; and 
less we cannot require of you; nor, indeed, can you reason- 
ably suppose any would desire it, for what good purpose would 
it serve? We dare neither assume nor propose the trite, in- 
definite distinction between essentials and non-essentials, in 
matters of revealed truth and duty; firmly persuaded, that, 
whatever may be their comparative importance, simply con- 
sidered, the high obligation of the Divine authority revealing, 
or enjoining them, renders the belief or performance of them 
absolutely essential to us, in so far as we know them. And 
to be ignorant of anything God had revealed can neither be 
our duty nor our privilege. We humbly presume, then, dear 
brethren, you will have no relevant objection to meet us upon 
this ground. And, we again beseech you, let it be known that 
it is the invitation of but few; by your accession we shall be 
many; and whether few, or many, in the first instance, it is 
all one with respect to the event which must ultimately await 
the full information and hearty concurrence of all. Besides, 
whatever is done, must begin, some time, some where; and 
no matter where, nor by whom, if the Lord puts his hand to 
the work, it must surely prosper. And has he not been 
graciously pleased, upon many signal occasions, to bring to 
pass the greatest events from very small beginnings, and 
even by means the most unlikely! Duty then is ours; but 
events belong to God. 

We hope, then, what we urge will neither be deemed an un- 
reasonable nor an unseasonable undertaking. Why should it 
be thought unseasonable? Can any time be assigned, while 
things continue as they are, that would prove more favourable 
for such an attempt, or what could be supposed to make it so? 
Might it be the approximation of parties to a greater near- 
ness, in point of public profession and similarity of customs? 
Or might it be expected from a gradual decline of bigotry? 
As to the former, it is a well-known fact that where the dif- 
ference is least, the opposition is always managed with a 
degree of vehemence inversely proportioned to the merits of 
the cause. With respect to the latter, though, we are happy 
to say, that in some cases and places, and, we hope, univer- 
sally, bigotry is upon the decline; yet we are not warranted, 
either by the past or present, to act upon that supposition. 
W r e have, as yet, by this means seen no such effect produced; 
nor indeed could we reasonably expect it; for there will 
always be multitudes of weak persons in the Church, and 
these are generally most subject to bigotry; add to this, that 
while divisions exist, there will always be found interested 
men who will not fail to support them ; nor can we at all sup- 
pose that Satan will be idle to improve an advantage so 
important to the interests of his kingdom. And, let it be fur- 
ther observed upon the whole, that, in matters of similar im- 
portance to our secular interests, we would by no means con- 



114 HISTORY OF THE DISCIPLES OF CHRIST 

tent ourselves with such kind of reasoning. We might further 
add, that the attempt here suggested, not being of a partial, 
but of general nature, it can have no just tendency to excite 
the jealousy, or hurt the feelings of any party. On the con- 
trary, every effort toward a permanent Scriptural unity among 
the churches, upon the solid basis of universally acknowledged 
and self-evident truths, must have the happiest tendency to 
enlighten and conciliate, by thus manifesting to each other 
their mutual charity and zeal for the truth : " Whom I love 
in the truth," said the apostle, " and not I only, but also all 
they that have known the truth; for the truth's sake, which is 
in us, and shall be with us forever." Indeed, if no such Divine 
and adequate basis of union can be fairly exhibited, as will 
meet the approbation of every upright and intelligent Chris- 
tian, nor such mode of procedure adopted in favour of the 
weak as will not oppress their consciences, then the accom- 
plishment of this grand object upon principle must be for- 
ever impossible. There would, upon this supposition, remain 
no other way of accomplishing it, but merely by voluntary 
compromise, and good-natured accommodation. That such a 
thing, however, will be accomplished, one way or the other, 
will not be questioned by any that allow themselves to believe 
that the commands and prayers of our Lord Jesus Christ will 
not utterly prove ineffectual. Whatever way, then, it is to be 
effected, whether upon the solid basis of Divinely revealed 
truth, or the good-natured principle of Christian forbear- 
ance and gracious condescension, is it not equally prac- 
ticable, equally eligible to us, as ever it can be to any; 
unless we should suppose ourselves destitute of that 
Christian temper and discernment which is essentially neces- 
sary to qualify us to do the will of our gracious Redeemer 
whose express command to his people is, that there be " no 
divisions among them ; but that they all walk by the same rule, 
speak the same thing, and be perfectly joined together in the 
same mind, and in the same judgment?" — We believe then it 
is as practicable as it is eligible. Let us attempt it. " Up, 
and be doing, and the Lord will be with us." 

It will be seen from the foregoing that the aim of Thomas 
Campbell was so noble, so unselfish, so entirely free from 
a sectarian spirit, and so profoundly catholic, that it is 
almost inexplicable that such sentiments as he expressed 
were not cordially accepted by the whole of Christendom 
at the time this " Address " was published. After further 
enlarging upon the points already indicated, the " Ad- 
dress " becomes somewhat more specific, as the following 
extract will show 7 : 

In a matter, therefore, of such confessed importance, our 
Christian brethren, however unhappily distinguished by party 



THE CREATIVE PERIOD 115 

names, will not, cannot, withhold their helping hand. We are 
as heartily willing to be their debtors, as they are indispensably 
bound to be our benefactors. Come then, dear brethren, we 
most humbly beseech you, cause your light to shine upon our 
weak beginnings, that we may see to work by it. Evince your 
zeal for the glory of Christ, and the spiritual welfare of your 
fellow Christians, by your hearty and zealous co-operation 
to promote the unity, purity, and prosperity of His Church. 

Let none imagine that the subjoined propositions are at all 
intended as an overture toward a new creed or standard for 
the Church, or as in any wise designed to be made a term 
of communion; nothing can be further from our intention. 
They are merely designed for opening up the way, that we may 
come fairly and firmly to original ground upon clear and 
certain premises, and take up things just as the apostles left 
them; that thus disentangled from the accruing embarrass- 
ments of the intervening ages, we may stand with evidence 
upon the same ground on which the Church stood at the 
beginning. Having said so much to solicit attention and 
prevent mistake, we submit as follows: 

Prop. 1. That the Church of Christ upon earth is essentially, 
intentionally, and constitutionally one; consisting of all those 
in every place that profess their faith in Christ and obedience 
to him in all things according to the Scriptures, and that mani- 
fest the same by their tempers and conduct, and of none else ; 
as none else can be truly and properly called Christians. 

(2.) That although the Church of Christ upon earth must 
necessarily exist in particular and distinct societies, locally 
separate one from another, yet there ought to be no schisms, 
no uncharitable divisions among them. They ought to re- 
ceive each other as Christ Jesus hath also received them, to 
the glory of God. And for this purpose they ought all to 
walk by the same rule, to mind and speak the same thing; 
and to be perfectly joined together in the same mind, and in 
the same judgment. 

(3.) That in order to this, nothing ought to be inculcated 
upon Christians as articles of faith; nor required of them as 
terms of communion, but what is expressly taught and en- 
joined upon them in the Word of God. Nor ought anything 
to be admitted, as of Divine obligation, in their Church consti- 
tution and managements, but what is expressly enjoined by the 
authority of our Lord Jesus Christ and his apostles upon the 
New Testament Church; either in express terms or by ap- 
proved precedent. 

(4.) That although the Scriptures of the Old and New 
Testaments are inseparably connected, making together but 
one perfect and entire revelation of the Divine will, for the 
edification and salvation of the Church, and therefore in that 
respect cannot be separated; yet as to what directly and 
properly belongs to their immediate object, the New Testa- 
ment is as perfect a constitution for the worship, discipline, 



116 HISTORY OF THE DISCIPLES OF CHRIST 

and government of the New Testament Church, and as perfect 
a rule for the particular duties of its members, as the Old 
Testament was for the worship, discipline, and government 
of the Old Testament Church, and the particular duties of 
its members. 

(5.) That with respect to the commands and ordinances of 
our Lord Jesus Christ, where the Scriptures are silent as to 
the express time or manner of performance, if any such there 
be, no human authority has power to interfere, in order to 
supply the supposed deficiency by making laws for the Church ; 
nor can anything more be required of Christians in such 
cases, but only that they so observe these commands and 
ordinances as will evidently answer the declared and obvious 
end of their institution. Much less has any human authority 
power to impose new commands or ordinances upon the 
Church, which our Lord Jesus Christ has not enjoined. 
Nothing ought to be received into the faith or worship of the 
Church, or to be made a term of communion among Christians, 
that is not as old as the New Testament. 

(6.) That although inferences and deductions from Scrip- 
ture premises, when fairly inferred, may be truly called the doc- 
trine of God's holy word, yet are they not formally binding 
upon the consciences of Christians farther than they per- 
ceive the connection, and evidently see that they are so; for 
their faith must not stand in the wisdom of men, but in the 
power and veracity of God. Therefore, no such deductions 
can be made terms of communion, but do properly belong to 
the after and progressive edification of the Church. Hence, 
it is evident that no such deductions or inferential truths 
ought to have any place in the Church's confession. 

(7.) That although doctrinal exhibitions of the great system 
of Divine truths, and defensive testimonies in opposition to 
prevailing errors, be highly expedient, and the more full and 
explicit they be for those purposes, the better; yet, as these 
must be in a great measure the effect of human reasoning, and 
of course must contain many inferential truths, they ought 
not to be made terms of Christian communion ; unless we sup- 
pose, what is contrary to fact, that none have a right to the 
communion of the Church, but such as possess a very clear 
and decisive judgment, or are come to a very high degree of 
doctrinal information ; whereas the Church from the beginning 
did, and ever will, consist of little children and young men, 
as well as fathers. 

(8.) That as it is not necessary that persons should have a 
particular knowledge or distinct apprehension of all Divinely 
revealed truths in order to entitle them to a place in the 
Church; neither should they, for this purpose, be required to 
make a profession more extensive than their knowledge; but 
that, on the contrary, their having a due measure of Scrip- 
tural self-knowledge respecting their lost and perishing con- 
dition by nature and practice, and of the way of Salvation 



THE CREATIVE PERIOD 117 

through Jesus Christ, accompanied with a profession of their 
faith in and obedience to him, in all things, according to his 
word, is all that is absolutely necessary to qualify them for 
admission into his Church. 

(9.) That all that are enabled through grace to make such 
a profession, and to manifest the reality of it in their tempers 
and conduct, should consider each other as the precious saints 
of God, should love each other as brethren, children of the 
same family and Father, temples of the same Spirit, members 
of the same body, subjects of the same grace, objects of the 
same Divine love, bought with the same price, and joint-heirs 
of the same inheritance. Whom God hath thus joined together 
no man should dare to put asunder. 

(10.) That division among the Christians is a horrid evil, 
fraught with many evils. It is anti-Christian, as it destroys 
the visible unity of the body of Christ; as if he were divided 
against himself, excluding and excommunicating a part of 
himself. It is anti-Scriptural, as being strictly prohibited by 
his sovereign authority ; a direct violation of his express com- 
mand. It is anti-natural, as it excites Christians to condemn, 
to hate, and oppose one another, who are bound by the highest 
and most endearing obligations to love each other as brethren, 
even as Christ has loved them. In a word, it is productive of 
confusion and of every evil work. 

(11.) That (in some instances) a partial neglect of the 
expressly revealed will of God, and (in others) an assumed 
authority for making the approbation of human opinions and 
human inventions a term of communion, by introducing them 
into the constitution, faith, or worship of the Church, are, and 
have been, the immediate, obvious, and universally acknowl- 
edged causes of all the corruptions and divisions that ever 
have taken place in the Church of God. 

(12.) That all that is necessary to the highest state of per- 
fection and purity of the Church upon earth is, first, that none 
be received as members but such as having that due measure 
of Scriptural self-knowledge described above, do profess their 
faith in Christ and obedience to Him in all things according 
to the Scriptures; nor, secondly, that any be retained in her 
communion longer than they continue to manifest the reality 
of their profession by their tempers and conduct. Thirdly, 
that her ministers, duly and Scripturally qualified, inculcate 
none other things than those very articles of faith and holiness 
expressly revealed and enjoined in the Word of God. Lastly, 
that in all their administrations they keep close by the ob- 
servance of all Divine ordinances, after the example of the 
primitive Church, exhibited in the New Testament; without 
any additions whatsoever of human opinions or inventions of 
men. 

(13.) Lastly. That if any circumstantials indispensably 
necessary to the observance of Divine ordinances be not found 
upon the page of express revelation, such, and such only, as 



118 HISTORY OF THE DISCIPLES OF CHRIST 

are absolutely necessary for this purpose should be adopted 
under the title of human expedients, without any pretence to a 
more sacred origin, so that any subsequent alteration or dif- 
ference in the observance of these things might produce no 
contention nor division in the Church. 

In these thirteen propositions we have clearly presented 
the fundamental principles and aims which the Christian 
Association had in view; and it certainly is worthy of 
record that no one has ever attempted any serious protest 
against any of the positions which were assumed in this 
remarkable " Address." Surely this fact of itself speaks 
well for the truth which the document contains and for 
the spirit which characterises every word in it. The 
" Declaration and Address" was signed by Thomas Camp- 
bell, Secretary, and Thomas Acheson, Treasurer, but it 
is well understood that the Address itself was written 
by Thomas Campbell, though it was submitted to the 
Christian Association and adopted by that body. 

The " Address " was followed by an " Appendix," the 
object of which was to explain more fully some of the 
points made in the " Address," so that no possible mis- 
understanding could be had with respect to the meaning 
of the movement which had been inaugurated by the 
formation of the Christian Association. This " Appen- 
dix," while in places somewhat a repetition of the " Ad- 
dress" itself, is nevertheless a very illuminating docu- 
ment, and is well worthy of the pen of him who indicted 
the " Address." At present, it is only necessary to give 
one extract which deals with an important point, as it 
relates to the history of the Disciple movement : 

First, then, we beg leave to assure our brethren that we 
have no intention to interfere, either directly or indirectly, 
with the peace and order of the settled Churches, by directing 
any ministerial assistance with which the Lord may please to 
favour us, to make inroads upon such; or by endeavouring 
to erect Churches out of Churches, to distract and divide con- 
gregations. We have no nostrum, no peculiar discovery of 
our own to propose to fellow-Christians, for the fancied im- 
portance of which they should become followers of us. We 
propose to patronise nothing but the inculcation of the ex- 
press word of God, either as to matter of faith or practice; 
but every one that has a Bible, and can read it, can read this 
for himself. Therefore, we have nothing new. Neither do 
we pretend to acknowledge persons to be ministers of Christ, 



THE CKEATIVE PERIOD 119 

and, at the same time, consider it our duty to forbid or dis- 
courage people to go to hear them, merely because they may 
hold some things disagreeable to us; much less to encourage 
their people to leave them on that account. And such do we 
esteem all who preach a free, unconditional salvation through 
the blood of Jesus to perishing sinners of every description, 
and who manifestly connect with this a life of holiness and 
pastoral diligence in the performance of all the duties of their 
sacred office, according to the Scriptures; even all of whom, 
as to all appearance, it may be truly said to the object of their 
charge : " They seek not yours, but you" May the good Lord 
prosper all such, by whatever name they are called, and fast 
hasten that happy period when Zion's watchmen shall see eye 
to eye, and all be called by the same name. Such, then, 
have nothing to fear from our association, were our resources 
equal to our utmost wishes. But all others we esteem as 
hirelings, as idle shepherds, and should be glad to see the 
Lord's flock delivered from their mouth, according to his 
promise. Our principal and proper design, then, with respect 
to ministerial assistants, such as we have described in our 
fifth resolution, is to direct their attention to those places 
where there is manifest need for their labours ; and many such 
places there are ; would to God it were in our power to supply 
them. As to creeds and confessions, although we may appear 
to our brethren to oppose them, yet this is to be understood 
only in so far as they oppose the unity of the Church, by 
containing sentiments not expressly revealed in the word of 
God ; or, by the way of using them, become the instruments of 
a human or implicit faith, or oppress the weak of God's heri- 
tage. Where they are liable to none of those objections, we 
have nothing against them. It is the abase and not the law- 
ful use of such compilations that we oppose. See proposition 
7, page 17. Our intention, therefore, with respect to all the 
Churches of Christ is perfectly amicable. We heartily wish 
their reformation, but by no means, their hurt or confusion. 
Should any affect to say that our coming forward as we have 
done, in advancing and publishing such things, has a manifest 
tendency to distract and divide the Churches, or to make a 
new party, we treat it as a confident and groundless assertion, 
and must suppose they have not duly considered, or, at least, 
not well understood the subject. 

It will be seen that Thomas Campbell's main contention 
was around seven great watchwords : 

1. Where the Scriptures speak, we speak; where they 
are silent, we are silent. 

2. " Thus saith the Lord," either in express terms, or 
by approved precedent, for every article of faith and item 
of religious practice. 

3. Nothing ought to be received into the faith or wor- 



120 HISTORY OF THE DISCIPLES OF CHRIST 

ship of the Church, or be made a term of communion 
among Christians, that is not as old as the New Testa- 
ment, 

4. An agreement in the expressly revealed will of God 
is the adequate and firm foundation of Christian unity. 

5. An assumed authority for making the approbation 
of human opinions and human inyentions a term of com- 
munion, by introducing them into the constitution, faith 
or worship of the Church, is and has been the immediate, 
obyious, and uniyersally acknowledged cause of all the 
corruptions and diyisions that haye eyer taken place in 
the Church of God. 

6. The restoration of pure, primitiye, Apostolic Chris- 
tianity, in letter and spirit, in principle and practice, as 
the only cure for sectarianism. 

7. Absolute and entire rejection of human authority in 
matters of religion. 

These splendid watchwords present tersely the main 
features of Thomas Campbell's great deliyerance, and it 
will readily be seen by the intelligent reader that a legiti- 
mate application of what is affirmed in these statements 
would go far to heal the diyisions of Christendom as they 
exist at the present time, and bring peace where now 
reign strife and confusion. How Thomas Campbell's 
great address was receiyed will appear as we proceed. 



CHAPTER II 

THE CHAOTIC PERIOD — ITS BEGINNING 

ONE of the Reformers of the sixteenth century is re- 
ported to have been so enraptured with his newly- 
found treasure — the simple Gospel of Jesus Christ: 
— that he stood on a goods box at a street crossing in 
Leipsic, Germany, and called to the people, as they passed 
along, to listen to his story and be saved. It was all so 
beautiful to him, and he was so thoroughly convinced of 
its truthfulness, that he imagined the only thing he had to 
do was to tell out the simple story to the people, and ask 
them to accept the remedy for their diseases. But the 
people almost unanimously regarded him as crazy. He 
had not sufficiently considered the conditions of the prob- 
lem of turning the people away from their idols, and 
consequently, when he came to test the matter, he was 
thoroughly disappointed. 

So it was with Thomas Campbell. He had not reckoned 
with the strong walls behind which the sectarianism of 
his day was entrenched. He did not take into the account 
the selfishness of religious partyism. He had vainly sup- 
posed that a plea so simple, so just, so Scriptural, and 
so much needed, would at once receive the hearty support 
of all good men in all the denominations around him, if 
not throughout the entire world. He evidently dreamed 
of a new Millennial period, of which the " Declaration and 
Address " was the forerunner and the herald of the com- 
ing age. He had thought much and long upon the problem 
to be solved; he had committed the whole matter to his 
Heavenly Father; but he had not taken into account the 
universal law of progress, which always leads through 
unexpected ways, and never develops in straight lines, 
passing through different periods, some of these appar- 
ently periods of failure, though after all, what seems fail- 
ure is simply a part of the process of real development. 

In harmony with the law of development referred to 

121 



122 HISTOKY OF THE DISCIPLES OF CHRIST 

the movement had now reached the beginning of the Cha- 
otic Period. So far it had been an honest effort in the 
interest of Christian Union. As already made apparent, 
the chief actors had no thought of starting another re- 
ligious denomination ; and when it dawned upon them 
that their earnest call to union was not heeded by any 
of the sects of Christendom, they were greatly disap- 
pointed. Thomas Campbell was especially grieved when 
he was charged with starting another religious denomina- 
tion instead of reducing the number which already ex- 
isted. He knew that no such purpose had ever animated 
him in issuing his great " Declaration and Address." He 
knew that his whole aim was to heal the divisions of 
Christendom rather than to multiply them; and though 
very much discouraged, on account of the manner in 
which his great plea had been received, he determined to 
remove, if possible, any suspicion that his purpose was 
to build up a new sect. 

After much meditation and prayer over the matter, 
he finally decided to apply to the Synod of Pittsburg 
for membership in the Presbyterian Church. He was 
encouraged to take this course by several considerations. 
All his former associations had been with a Presbyterian 
body, and he regarded his religious views, in the main, 
as substantially in agreement with the " Westminster 
Confession of Faith." Furthermore, most of his asso- 
ciates were in the Presbyterian Church, and many of 
these were urging him to become definitely identified with 
their religious body. Indeed, this urgency was so great 
that he felt that he could not refuse to comply with the 
cordial invitation. 

But perhaps another reason, which influenced him to 
make the application he did, was his earnest desire to 
avoid, if possible, any reproach with respect to the pos- 
sibility of starting a separate religious movement. He 
felt that if he was in fellowship with some existing re- 
ligious body the charge of starting another denomination 
could not be legitimately made. Accordingly, in October, 
1810, he made formal application to the Synod of Pitts- 
burg for " Christian and Ministerial Communion " with 
that body. 

In taking this step Mr. Campbell stated distinctly to 
the Synod the religious position which he occupied. The 



THE CHAOTIC PERIOD 123 

following extract from the minutes of the Synod shows 
how the application was received : " After hearing Mr. 
Campbell at length, and his answers to various questions 
proposed to him, the Synod unanimously resolved, that 
however specious the plan of the Christian Association 
and however seducing its professions, as experience of 
the effects of similar projects in other parts has evinced 
their baleful tendency and destructive operations on the 
whole interests of religion by promoting divisions instead 
of union, by degrading the ministerial character, by pro- 
viding free admission to any errors in doctrine, and to 
any corruptions in discipline, whilst a nominal approba- 
tion of the Scriptures as the only standard of truth may 
be professed, the Synod are constrained to disapprove the 
plan and its native effects. 

" And further, for the above and many other important 
reasons, it was resolved, that Mr. Campbell's request to 
be received into ministerial and Christian communion 
cannot be granted." 

It appears that Mr. Campbell requested a copy of the 
Synod's decision in his case, and the next day Mr. Camp- 
bell appeared before the Synod and asked an explanation 
of the important reasons mentioned in the minute he had 
received, for which the Synod could not receive him into 
" Christian and ministerial communion." The Synod 
made the following answer to Mr. Campbell's inquiry : 

It was not for any immorality in practice, but, in addition 
to the reasons before assigned, for expressing his belief that, 
there are some opinions taught in our Confession of Faith 
which are not founded in the Bible, and avoiding to designate 
them; for declaring that the administration of baptism to 
infants is not authorised by Scriptural precept or example, 
and is a matter of indifference, yet administering that or- 
dinance while holding such an opinion; for encouraging or 
countenancing his son to preach the gospel without any regu- 
lar authority; for opposing creeds and confessions as in- 
jurious to the interests of religion; and, also, because it is 
not consistent with the regulations of the Presbyterian Church 
that Synod should form a connection with any ministers, 
churches, or associations; that the Synod deemed it improper 
to grant his request. 

When this answer was read to Mr. Campbell, he denied 
having said that infant baptism was a matter of indif- 
ference, and declared that he had admitted many truths 



124 HISTOKY OF THE DISCIPLES OF CHRIST 

drawn by fair induction from the Word of God. He also 
acknowledged that he opposed creeds and confessions 
when they contained anything not expressly contained 
in the Book; that he believed there are some things in 
the Westminster Confession of Faith not expressly re- 
vealed in the Book. He furthermore declared that he 
felt himself quite released from the apprehension which 
he first had with respect to his moral character. 

There are a few things which need to be said with re- 
spect to this remarkable chapter in the history of the 
Campbellian movement. First of all, it needs to be em- 
phasised that Mr. Campbell did not mean by this applica- 
tion to the Pittsburg Synod to abandon, in any respect, 
the plea he had made for Christian Union. Nor does it 
appear from any facts in the case that he was in the 
slightest degree frightened into this course by any clamour 
of Sectarians who sought to invalidate his plea by claim- 
ing that he was starting another religious denomination. 
He grieved over that, but it did not influence him to change 
his plea for Christian Union. It was never his intention 
to dissociate himself from other Christians. On the 
contrary, his whole aim was to bring Christians more 
closely together. When, however, he found that his advo- 
cacy had alienated his old religious associations from him 
and he was now practically cut off from their fellowship, 
he was glad when he received overtures from members of 
the Pittsburg Synod to have at least fraternal relations 
with the Presbyterian Church. 

It has been intimated by some historians that the main 
consideration which induced him to make the application 
he did was to relieve himself of the charge that he was 
vitiating his own plea by starting another religious sect; 
but it does not appear from any well authenticated facts 
that this consideration influenced him to any large extent, 
though it may have done so to some extent. He found 
himself and those associated with him cut off from all 
definite fellowship with any other religious body, and as 
it was no part of his plan to occupy such a position, but 
rather the contrary, he believed he could do his work more 
effectually if he could have Christian and ministerial com- 
munion with the Presbyterian body. It appears also that 
in making this personal application, it was understood by 
the Synod that he represented the Christian Association of 




Copyright, May, 1909. , m %ll _ . . . 

From an oil painting in the possession of Frank W. Allen, Columbia, 



Mo. 



7 J J.-4a^M& 



THE CHAOTIC PERIOD 125 

which he was a member, and that the application, there- 
fore, meant the reception of the Association into the fel- 
lowship of the Presbyterian Church. 

Had the Synod confined its reasons to the last one 
mentioned, its course would have been consistent, and 
doubtless the whole controversy would have ended with 
that enunciation. But as the other reasons given for 
rejecting the application were open to very serious ob- 
jections, it is not remarkable that the son, Alexander, 
should have felt called upon to take some notice of these 
other reasons given by the Synod. 

Just here another important actor comes upon the stage. 
At this time Alexander Campbell, the son of Thomas 
Campbell, was, according to Dr Richardson's biography, 
about twenty-one years of age, though, according to his 
father's testimony, he was about twenty-three years of 
age. This discrepancy is owing to the fact that the family 
records were lost in a shipwreck, when the family was 
emigrating to the United States. It seems probable, not- 
withstanding the very cogent reasons given by Dr. Rich- 
ardson in favor of September 12, 1788, as the time of 
his birth, that his father was right in stating that he 
was born September 12, 1786. Even allowing the latter 
date to be correct, it is still remarkable that he should 
have been so thoroughly equipped at that time for the 
work before him, as is indicated by the part he at once 
took in the matters under consideration. 

Alexander Campbell was born in County Antrim, North 
of Ireland, and having finished his education at Glasgow 
University, he sailed from the city of Londonderry on 
the third of October, 1808, and after a perilous voyage, 
during which the whole ship's company had almost per- 
ished in the Atlantic, he was landed in New York on 
the twenty-ninth of September, 1809, and on the twenty- 
eighth of the next month he arrived in Washington, Penn- 
sylvania, where he joined his father, who had preceded 
him to America, as has already been stated. Alexander 
had been educated with a view to the ministry of the 
Presbyterian Church to which he belonged. During his 
studies at Glasgow University he became intimately ac- 
quainted with some eminent men of the Presbyterian 
Church, and through their influence and his own reading 
and thinking his faith in creeds and confessions of human 



126 HISTORY OF THE DISCIPLES OF CHRIST 

device had become much shaken. However, he was still 
a staunch Presbyterian when he arrived in this country, 
as the following extract from his own statement in the 
Christian Baptist will certify : 

I arrived in this country with credentials in my pocket from 
that sect of Presbyterians known by the name of Seceders. 
These credentials certified that I had been both in Ireland, in 
the Presbytery of Market Hill, and in Scotland, in the 
Presbytery of Glasgow, a member of the Secession Church in 
good standing. 

It is rather remarkable that when he arrived in Amer- 
ica that he should find his father reading the proof sheets 
of his great " Declaration and Address," to which atten- 
tion has already been called. With respect to this matter 
the son says : 

The first proof sheet that I ever read was a form of my 
father's " Declaration and Address," in press at Washington, 
Pa., on my arrival there in October, 1809. There were in it 
the following sentences : " Nothing ought to be received into 
the faith or worship of the church, or to be made a term of 
communion amongst Christians, that is not as old as the New 
Testament. Nor ought anything to be admitted as of Divine 
obligation in the church constitution and management, but 
what is expressly enjoined by the authority of our Lord Jesus 
Christ and His apostles upon the Xew Testament church, 
either in express terms or approved precedent." These last 
words, " express terms " and " approved precedent " made a 
deep impression on my mind, then well furnished with the 
popular doctrines of the Presbyterian Church in all its 
branches. 

In another place (Christian Baptist, page 92) he makes 
the following statement: 

I commenced my career in this country under the conviction 
that nothing that was not as old as the New Testament should 
be made an article of faith, a rule of practice, or a term of 
communion amongst Christians. In a word, that the whole of 
the Christian religion exhibited in prophecy and type of the 
Old Testament, was presented in the fullest, clearest, and most 
perfect manner of the New Testament by the Spirit of wisdom 
and revelation. This has been the pole-star of my course ever 
since, and I thank God that he has enabled me so far to 
prosecute it, and to make all my prejudices and ambition bow 
to this emancipating principle. 



THE CHAOTIC PERIOD 127 

It will be seen by these two extracts how the son re- 
garded his father's movement at this particular time. 
It is well to have his position clearly understood, as some 
have intimated that the son did not entirely approve of 
the " Declaration and Address " when it was issued. I 
have examined a copy of the proof sheet which was cor- 
rected by the son, and while a few changes are made 
(chiefly verbal), there is not the slightest intimation of 
disagreement with respect to anything stated in the paper. 
The only thing expunged is a postscript in which some 
reasons are given for delay in the publication of the Ad- 
dress, and two recommendations for promoting the object 
of the Christian Association. The first of these is the 
importance of publishing a sort of catechism with a view 
to summarising a system of faith and duty as contained 
in the sacred oracles, respecting the doctrine, worship, 
discipline, and government of the Christian Churches, and 
the second recommendation relates to the publication of 
a periodical for the " express purpose of detecting and 
exposing the various enormities, innovations and corrup- 
tions which infest the Christian Church, which counter- 
act and oppose the gracious tendency of the Gospel — 
the promotion and establishment of the Redeemer's King- 
dom upon earth." 

Perhaps Alexander's opposition to human formulas of 
faith caused him to object to the publication of the Chris- 
tian Catechism, and doubtless his practical mind saw 
that the time had not come for the publication of the 
Christian Monitor, as the periodical was to be called. But 
however this may have been, he ran his pencil through 
the postscript; but it is the only thing he expunged in 
the paper which had been submitted to him by his father. 

Furthermore, it is perfectly evident from Alexander's 
own statement, made in the Millennial Harbinger of 1837, 
that he would have remained in the Presbyterian Church 
had he been allowed that liberty which he always claimed 
belonged to the child of God. He says: 

So fully were we aware of the evils of schism, and so reluc- 
tant to assume the attitude of a new party, that we proposed 
to continue in the Presbyterian connexion, even after we were 
convinced of various imperfections in the form of its govern- 
ment, in its system of discipline, in its administration of 
Christian ordinances, and of the want of scriptural warrant 



128 HISTORY OF THE DISCIPLES OF CHRIST 

for infant baptism; provided only they would allow us to fol- 
low out our convictions by not obliging us to do what we could 
not approve, and allowing us to teach and enforce only those 
matters for which we could produce clear, scriptural authority, 
and make all the rest a subject of forbearance till farther 
enlightened. 

It will be seen by this extract that Alexander was not 
only in hearty sympathy with the movement, inaugurated 
by his father, but w T as perfectly willing to continue to 
hold his membership in the Presbyterian Church on the 
conditions mentioned. It is true that he opposed his 
father in making application to the Pittsburg Synod for 
formal recognition by that body. The son saw, or thought 
he saw, what would be the result of the application. He 
understood more truly the spirit of the times than his 
father did, and when his father's application was re- 
jected his young and impetuous nature was deeply stirred, 
and he determined at once to reply to the Synod, in which 
he would examine the 'reasons they had given for refusing 
his father's application. 

He accordingly announced in the Reporter (a paper 
published at Washington, Pa.) on the twenty-second and 
twenty-ninth of October, 1810, a few days after the meeting 
of the Synod, as follows: 

The Christian Association of Washington holds its semi- 
annual meeting at Washington on Thursday, the first of No- 
vember next, at 11 o'clock. There will be delivered upon that 
occasion by Alexander Campbell, V.D.S., an appropriate dis- 
course illustrative of the principles and design of the Associa- 
tion, and for the purpose of obviating certain mistakes and 
objections which ignorance or wilful opposition has attached 
to the humble and well-meant attempts of the Society to 
promote a thorough scriptural reformation, as testified in 
their Address to the friends and lovers of peace and truth 
throughout all the Churches. 

At the appointed time he delivered a somewhat lengthy 
address to a large assembly, from Isaiah xlvi : 14 ; lxii : 10, 
an extensive report of which is given in Richardson's 
" Memoirs." From this report it appears that the prin- 
ciples for which he contended were practically the same 
as those enunciated in his father's " Declaration and 
Address," though he dealt with some things that were 
not discussed in his father's great deliverance. How- 



THE CHAOTIC PERIOD 129 

ever, taking the two addresses together, the religious views 
expressed may be summarised as follows: 

1. Existing religious parties possess the substance of 
Christianity, but have in many respects failed to preserve 
" the form of sound words " in which it was originally 
presented; and the chief object in the reformation pro- 
posed is to persuade to the abandonment of every human 
system, and the adoption of " the form of sound words " 
as the true basis of union. 

2. Each church should be regarded as an independent 
organisation, having its own internal government by bish- 
ops and deacons, yet not to be so absolutely independent 
of other churches as not to be bound to them by fraternal 
relations. 

3. They considered " lay preaching " as authorised, and 
denied the distinction between clergy and laity as Scrip- 
ural. 

4. They looked upon infant baptism as without direct 
Scriptural authority, but were willing to leave it as a 
matter of forbearance, and allow the continuance of the 
practice in the case of those who conscientiously approved 
it, as Paul and James permitted circumcision for a time 
in deference to Jewish prejudices. 

5. They clearly anticipated the probability of being 
compelled, on account of the refusal of the religious 
parties to accept their overture, to resolve the Christian 
Association into a distinct church, in order to carry out 
for themselves the duties and obligations enjoined on them 
in the Scriptures. 

6. That in receiving nothing but what was expressly 
revealed, they foresaw and admitted that many things, 
deemed precious and important by the existing religious 
societies, must inevitably be excluded. 

From the foregoing summary it is evident that the 
combined contributions of Thomas and Alexander Camp- 
bell to the movement, of which the Christian Associa- 
tion was the centre, gave it a tinge decidedly Haldanean 
in its character. Both the Campbells had felt the in- 
fluence of the teaching of Robert and James Haldane, 
distinguished Scotch preachers, who, towards the latter 
part of the eighteenth century and during the first years 
of the nineteenth century, carried on a great work in 
Scotland. These men contended for the independence 



130 HISTORY OF THE DISCIPLES OF CHRIST 

of each congregation, and they also contended for the 
Scriptures as the only authoritative guide with respect 
to religious matters. The practice of lay preaching and 
the toleration of infant baptism were marked features 
of their preaching. However, it was with respect to 
church government where the Campbellian movement 
finally ran practically parallel with the teaching of the 
Haldanes. But as the environment in the United States 
was different from that of Scotland, and the conditions 
of religious societies were not the same, the Campbells, 
especially Alexander, soon saw that there were other 
things to be considered besides the special matters for 
which the Haldanes contended. 

The Haldanean Reformation was aimed chiefly at in- 
fidelity and Socinianism in the Established Church, and 
consequently the movement was mainly in the nature of 
protest against prevailing evils rather than in any con- 
structive work which would lead to the Restoration of 
Primitive Christianity. However, it is probable that 
Alexander Campbell, when he reached his father in Amer- 
ica, was more deeply imbued with a spirit of radical 
reformation than his father was. But, however this may 
have been, it is certain that from this time forward the 
son became the acknowledged leader of the movement 
which had been inaugurated by his father, and the readi- 
ness with which the young man entered into the work, 
and especially the controversial side of it, may be seen 
from the manner in which he dealt with the Pittsburg 
Synod's reasons for rejecting the application of his father. 

Thomas Campbell was by nature and grace opposed 
to controversy. He was eminently a man of peace. This 
very fact was an influential factor in determining him 
to seek association with the Presbyterian Church, but in 
doing this he was careful to guard against any ground 
for suspicion that he had the slightest desire to abandon 
the Christian Association or give up any of the principles 
for which he had contended in his " Declaration and 
Address." Alexander was of a somewhat different nature. 
While deeply religious, profound convictions as to the 
principles he had embraced led him to be more aggressive 
than his father was, and he began to see, very soon after 
he arrived in America, that the movement which had been 
started would require something more than the admirably 



THE CHAOTIC PERIOD 131 

constructive phrases, the gentle spirit, and the finely poised 
conservatism of the " Declaration and Address.'' He saw 
that some radical work had to be done, and much rubbish 
removed from the walls of Jerusalem before the waste 
places of Zion could be restored. Hence in the spirit of 
Nehemiah, when rebuilding the walls of Jerusalem, he 
believed in taking the trowel in one hand and the sword 
in the other. While he was building he trained himself 
and all those associated with him to vigorously " contend 
for the faith once for all delivered to the saints." It 
was not because he loved controversy that he did this, for 
in some respects he hated the very name of the thing, but 
because he was fully persuaded that every inch of the 
ground to be gained must be fought over, and that the 
movement inaugurated could only succeed, first of all, 
by breaking down the strongholds of sectarianism in order 
to make room for a united Church built upon the " founda- 
tion of Apostles and Prophets, Jesus Christ himself be- 
ing the chief cornerstone." From this time forward he 
became practically the leader of the new movement. 

At this time, 1811, the Christian Association found 
itself practically cut off from the fellowship of all the 
religious denominations around it; and in view of this 
fact it was deemed expedient to constitute itself into a 
church for " the enjoyment of those privileges and the 
performance of those duties which belong to the church 
relations." In accordance with this view of the matter 
a church was organised out of the members of the Asso- 
ciation, May 4, at Brush Run, Pennsylvania. Thomas 
Campbell was appointed elder of the Church, and Alex- 
ander Campbell was licensed to preach the Gospel. John 
Dawson, George Sharpe, John Foster, and William Gil- 
christ were chosen as deacons. The Communion service 
was celebrated on the following day, which was Sunday, 
and both of the Campbells preached. 

This definite action, in forming a church and organising 
it, partly at least in harmony with the principles which 
the Association had contended for, was not only a new 
departure, but was also a very important step in the 
religious movement. On this Lord's Day, as already 
stated, the first Communion service was held. From 
the very beginning the Lord's Supper was celebrated every 
first day of the week, as had been the case in the independ- 



182 HISTORY OF THE DISCIPLES OF CHRIST 

ent churches of Scotland. Indeed, this celebration of 
the Lord's Supper on every Lord's Day became a funda- 
mental feature in the practice of the Disciples. It was 
believed from the very beginning of the movement that 
the failure to observe the Lord's Supper weekly was one 
of the cardinal mistakes of Christendom. It was felt 
that in the Primitive Churches this Supper held the chief 
place at the Lord's Day service; that it was for the pur- 
pose of celebrating the Lord's death and suffering, that 
the first Christians came together to break bread, and 
that a departure from this New Testament teaching was 
the parent of a great many evils which had infested the 
Church. 

The experiment of attending to this ordinance every 
Lord's Day proved to be a very strong uniting force among 
those who participated in it. The meeting together once 
a week around the Lord's table and remembering His 
sacrificial death for their sins had a very comforting and 
strongly uniting influence with the Disciples. In the 
presence of the emblems which showed forth the death 
and suffering of their divine Lord, these reformers found 
an irresistible bond of Christian union and felt a cement- 
ing power which came to them nowhere else. Conse- 
quently from a practical point of view this weekly Com- 
munion service became a mighty force in cementing the 
hearts of the brotherhood together and holding them in 
the grace of the spirit and service of Christian Union. 

As soon as the organisation of the Church took place, 
Alexander started out on his first preaching tour. Dur- 
ing his absence a new meeting house was built. The 
Church continued to meet every Lord's Day and also to 
celebrate the Lord's Supper. In these meetings it was 
observed that some of the members did not partake of 
the emblems, and these gave as a reason for their action 
that they did not feel authorised to do so because they 
had never been baptised, though they had been sprinkled. 
This at once introduced the question of their former bap- 
tism, the proper subject of baptism having been intro- 
duced much earlier in the movement. Joseph Bryant, 
one of the men who refused to take of the Supper, insisted 
on being immersed, as he no longer regarded sprinkling 
as baptism. He was accordingly immersed on July 4, 
1811, by Thomas Campbell. This action presented an- 



THE CHAOTIC PERIOD 133 

other crisis in the history of the Christian Association, 
for soon after this baptism a number of persons who, 
at first, heartily joined the Association, now withdrew 
their membership, as they. were unwilling to follow what 
they saw was the logic of events. 

During this year Alexander Campbell made several 
preaching tours through parts of Ohio and West Virginia. 
His father was also active in propagating the views 
presented in his " Declaration and Address." In the 
meantime a number of practical questions came up for 
consideration. Among these may be mentioned ordina- 
tion, the authority of local congregations, the apostolic 
form of Church government, etc. All these were care- 
fully considered and settled according to what was be- 
lieved to be the teaching and example of the Word of 
God. 

However, the situation at this time was by no means 
satisfactory. These brethren launched their boat on a 
wide, wide sea, but they were not sure just where it would 
land. The whole movement at this time was evidently 
chaotic, and with less conscientious and less earnest men 
and women the cause would have seemed hopeless. But 
not so with these great souls. They had practically 
burned all the bridges, and had given themselves fully to 
a forward movement, and while they realised something 
of the great difficulties over which they must triumph 
in order to succeed, they did not, for a moment, hesitate 
with respect to the great work before them. 

This was especially true of Alexander Campbell. 
Though young in years, he had already practically mas- 
tered the great principles by which he was guided. His 
habits of study were of the most rigid kind. His system- 
atic way of doing things enabled him to use profitably 
every moment of time at his disposal. While he gave to 
his studies a somewhat extensive range, he allowed noth- 
ing to interfere with his special study of the Word of 
God. The Bible was his constant companion, especially 
the New Testament. With a Greek Testament in his 
pocket, he followed his plow, and when allowing his horse 
to rest at the end of the rows, he would read a chapter 
for meditation during the next interval of work. In this 
way, like the Psalmist of old, the Word of God was his 
constant meditation by day and by night, He also read 



134 HISTORY OF THE DISCIPLES OF CHRIST 

much of Church history, becoming thoroughly acquainted 
with the rise and progress of the Church through the 
ages of the past, and in this way he made himself thor- 
oughly equipped with respect to all the controversies, 
both within and without the Church, during its entire 
history. Indeed, so absorbed was he in his studies and 
the great cause to which he had committed his life, that 
there was no place in his heart for discouragement, even 
in the face of the chaotic condition of things which at 
this time prevailed all around him. He realised that 
he practically stood alone. His father he loved with 
the deepest affection, also reverenced his judgment with 
respect to many things; but he knew quite well that his 
father's work had been chiefly accomplished in the in- 
auguration of the movement, the principles and aims of 
which had been set forth so lucidly in the famous " Decla- 
ration and Address." But he knew also that the Creative 
Period had passed, and that there had been practically 
an overthrow with respect to the aims which had been 
in view at the beginning. It was no longer doubtful 
that Christendom was not going to give up its partyism 
without a severe struggle. It was also further evident 
that the movement which had been launched was not only 
checked, so far as its advance toward the union of Chris- 
tians was concerned, but had been so far hindered that 
many of the original members had gone back again to 
the sects, while those that remained were virtually drift- 
ing somewhat hither and thither without very definite con- 
clusions as to what the end would be. 

In this crisis Alexander Campbell was the real hero. 
He alone seemed to have an unconquering faith that vic- 
tory would ultimately perch upon their banner. Per- 
haps there is nothing in the life of this great man which 
more distinctly characterised him, and marked him out 
as one of God's great champions of the faith, once for 
all delivered to the saints, than his conduct in the crisis 
of the movement at this particular time. 

When God wants men for a particular purpose, he 
educates them. Moses was providentially placed in the 
Egyptian Court, where he could be prepared for the service 
of delivering the Israelites from their bondage in Egypt. 
When the right hour came he was removed from the 
Egyptian court and spent forty years of further prepara- 



THE CHAOTIC PERIOD 135 

tion as a farmer in the land of Midian. His education at 
Heliopolis and in the court of Pharaoh was the first 
preparation, but he needed something more than this 
before he was fully prepared for the great work. This 
latter preparation he received by coming in contact with 
a new civilisation, new laws, new customs, and above all 
by having an opportunity for study and meditation in 
the fields with nature and nature's God. 

Alexander Campbell in many respects passed through 
a similar experience. He received his early training in 
the school of sectarianism. His early religious life was 
developed where he was enabled to secure the advantages 
of a worthy academic education, as well as a knowledge 
of religious societies as they then existed in Ireland and 
Scotland. In association with some of the noblest re- 
ligious spirits of those countries, he began to realise, even 
before he reached America, the necessity of a distinct 
and emphatic religious reformation. His long voyage at 
sea gave him ample opportunity for reflection with re- 
spect to the matters which had interested him during 
his academic course in Glasgow University, so that when 
he landed in America, like Moses when he reached the 
land of Midian, he was already partially prepared for 
the great work which, in the providence of God, he 
had been called to do. It was no doubt providential 
that his lot was cast at the very beginning of his life 
in America, where he was free from the disturbing and 
corrupting influences of the great city; but where he 
could commune with nature and with God without the 
obtrusive interference of those influences which often take 
captive the young heart before it has become thoroughly 
consecrated to serve the Lord. 

His new environment was especially conducive to the 
development of that love of liberty which characterised 
him throughout his entire life. America itself had a 
charm for him. He had fondly dreamed of a land that 
was free from social castes and political oppression, as 
well as where religious freedom was guaranteed by the 
national constitution. In some of these respects he was 
disappointed. He found sectarianism even more pro- 
nounced in America than he had found it in Europe, 
though it manifested itself in a somewhat different fashion. 
In Europe the contest was chiefly between the state 



136 HISTORY OF THE DISCIPLES OP CHRIST 

churches and non-conforming churches ; while in America, 
where there were no state churches, the sectarian spirit 
found its opportunity and channel through the different 
antagonistic denominations into which religious society 
was divided. This sectarian spirit was constantly mani- 
festing itself in the religious communities with which 
Mr. Campbell came into contact. His great soul rebelled 
against the whole thing, and he soon' began to denounce 
it in unsparing terms. Perhaps the language he used 
in these earlier days was not always wisely chosen, but 
no one can doubt that his language never actually over- 
stated the ugly character of the sectarianism which then 
existed in the religious communities where his work was, 
for the most part, confined. 

As ignorance was perhaps the chief factor in this prosti- 
tution of a true religious development, it is probable that 
Mr. Campbell did not make sufficient allowance for the 
prevalence of this ignorance, nor did he make sufficient 
excuse for its existence, in view of the opportunities which 
the average church member at that time possessed. Mr. 
Campbell was especially severe on the clergy, and yet 
the chief difficulty with this clergy was the want of 
education. Most of the preachers at that time had never 
seen a college, and many of those who had received a 
reasonable academic education had very little or any 
knowledge of the world. Confined as they had been to 
their local districts, and thereby hindered from coming 
into contact with the great movements of the age, they 
were incapable of appreciating a wide and comprehensive 
view of the Gospel, and a broad religious culture, such 
as Alexander Campbell found were necessary in order to 
take the world for Christ. At times he was evidently 
somewhat impatient with respect to the environment in 
which he was placed, but his faith never wavered, nor did 
his convictions ever hesitate. He seemed not to have 
counted the final outcome of his advocacy. He evidently 
felt that his present duty was all that concerned him ; the 
final outcome he left with God. 






VIEWS AT BETHANY, WEST VIRGINIA 

1, Where the Millennial Harbinger was printed. 2, Where Moses E. 
Lard lived at one time. 3, The church at Bethany where Alexander 
Campbell preached. 4, Main Building, Bethany College. 5, The house 
where the Christian Baptist was printed. 6, " Bethpage," the home of 
Dr. Richardson. 






CHAPTER III 

A NEW DEPARTURE AND NEW FRIENDS 

SOON after Alexander Campbell joined his father in 
America, he formed the acquaintance of Miss Mar- 
garet Brown, daughter of John Brown, of Brooke 
County, West Virginia. This acquaintance led to their 
marriage, which was consummated March 13, 1811, the 
marriage ceremony being pronounced by Mr. Hughes, a 
Presbyterian minister. Mr. Campbell immediately 
settled at his wife's paternal home on the waters of Buf- 
falo Creek, the site of the present village of Bethany. 
Here he lived for more than half a century, and it was 
here that he died and was buried in a beautiful cemetery 
near his home. The village was shut out almost entirely 
from the world by the abrupt cliffs that overhung it and 
the short windings of the Buffalo Creek, the meanderings 
of which compassed about twenty-one miles, though it 
is only seven miles by the road to Wellsburg, where the 
creek empties into the Ohio River. 

The following interesting account of how Alexander 
Campbell came to locate at Bethany, W. Va., is by Profes- 
sor W. B. Taylor, of Bethany College, and is appropriate 
just here, as illustrating the fact that the greatest issues 
of life are sometimes determined by an apparently very 
small matter: 

Thomas Campbell had formed the acquaintance of a kindred 
spirit named John Brown, who resided on Buffalo Creek, in 
Virginia. He was not only a man of deeply religious life, 
but of fine literary taste. In a casual conversation Thomas 
Campbell promised Mr. Brown some favourite books, and sent 
them down by his son, Alexander. He became interested in 
Mr. Brown's library, and also in his eighteen-year-old daughter, 
whom he now met for the first time. He at first repeated his 
visit to borrow books, but soon for other companionship than 
books. On March 12, 1811, Alexander Campbell and Margaret 
Brown were married, and he came to make his home at Buffalo, 
and became an efficient farmer, directing and aiding in the 

137 



138 HISTORY OF THE DISCIPLES OF CHRIST 

cultivation of his father-in-law's farm while pursuing his 
studies and preaching on the Lord's Day. He always carried 
his Greek New Testament in his pocket, and while others 
lounged and the team rested he snatched some truth from the 
inspired Word of God. 

Bethany was almost as near the centre of the earth as 
any other place in those early days. There were no national 
pikes, no railroads, no cities west of the Alleghenies. Bethany 
was only seven miles from the Ohio River, the only thorough- 
fare of travel between the East and West. There was no 
telegraph or telephone in those days. Indeed, the first electric 
telephone was invented and used in Bethany by Professor 
Dolbear, Bethany's professor of science. He also invented 
a wireless telegraph which was refused by the Patent Office 
on the ground that it was contrary to science. The location 
in this Switzerland of America was favourable to reflective 
thought and the working out of the principles of the great 
Restoration. But because of intense persecution the Campbells 
and friends proposed a religious colony " away out in Ohio." 
Mr. Brown opposed the scheme, and prevailed upon Alexander 
Campbell, his son-in-law, not to leave Bethany by giving to 
him and his wife the homestead and the fine farm hanging 
like an oriole's nest in the broad bend of the winding Buffalo. 
When he withdrew, the scheme failed, and thus, in another 
way, Bethany saved this movement from fossilising. This 
splendid farm became the base of Mr. Campbell's private 
fortune and furnished much of the means for carrying on 
his mighty work. 

It was in this romantic spot that he settled and began 
his life work in carrying forward the religious movement 
which had been inaugurated by his father in Western 
Pennsylvania. From this time forward Bethany becomes 
the centre of influence rather than Washington and the 
country round about it, and it is from this new point 
that we must start in our consideration of the New De- 
parture, which soon took place, and the new friends that 
were found. 

Their first child was born March 13, 1812. This fact 
brought into the foreground, in a practical manner, what 
had already occupied the mind of Mr. Campbell ever since 
he landed in America. As soon as he read the third 
proposition of the great " Address " of his father, he saw 
that the principles there announced must necessarily lead 
to the abandonment of infant baptism. The proposition 
reads as follows : " That ( in order to Christian Union and 
communion) nothing ought to be inculcated upon Chris- 
tions as articles of faith, nor required of them as terms 






A NEW DEPARTURE AND NEW FRIENDS 139 

of communion, but what is expressly taught and enjoined 
upon them by the Word of God. Nor ought anything to be 
admitted, as of divine obligation in their church constitu- 
tion and management, but what is expressly enjoined by 
the authority of our Lord Jesus Christ and his Apostles 
upon the New Testament Church, either in express terms, 
or by approved precedent." 

On reading this over, Alexander asked his father "in 
what passage or portion of the inspired oracles he could 
find an expressed precedent for the baptising or sprinkling 
of infants in the name of the Father, Son, and Holy Spirit.'' 
His father's answer was, " It is merely inferential, but 
to the law and testimony we make our appeal. If not 
found therein, we, of course, must abandon it. But we 
could not unchurch ourselves now and go out into the 
world and then turn back again and enter the Church 
merely for the sake of form or decorum." 

The difficulty thus raised by the son was not settled 
at that time. But the son was not satisfied with the way 
in which it was disposed of by his venerated father. 
Alexander began at once to read everything he could find 
in support of the doctrine of infant baptism. He said 
he preferred to take this course because he wished to find 
out, if possible, the strongest grounds by which it could 
be justified. In this investigation he found a very curious 
contradiction among those who advocated its claims. In 
short, he found that every position maintained by the 
Pedo-Baptists was actually refuted by the Pedo-Baptists 
themselves. In other words, where one Pedo-Baptist 
founded it, another repudiated this foundation, and sought 
to sustain it in another way. This confusion only con- 
firmed Mr. Campbell in the conviction that after all " there 
might be no just grounds for it at all," and consequently, 
after the fullest and freest investigation of the whole 
matter, he decided that he had never been baptised, and 
that consequently it was his duty, in order to be loyal 
to the Word of God and his own convictions, to at once 
act in harmony with what now seemed to be an imperative 
obligation. 

He had formed the acquaintance of a Baptist preacher 
by the name of Matthias Luse, and he determined to apply 
to him for baptism. He accordingly started on his way 
to see that gentleman, but he stopped at his father's 



140 HISTORY OF THE DISCIPLES OF CHRIST 

house to acquaint him of the purpose he had formed. 
While there, one of his sisters privately informed him 
that she did not consider her baptism valid, and there- 
fore wished to be immersed, and asked him to present 
the matter to her father. Whereupon he surprised his 
sister by announcing to her that he was then on his way 
to seek immersion at the hands of Mr. Luse. 

When he presented the matter to his father, the latter 
had very little to say except to remark, " I have no more 
to add. You must please yourself." As the arrange- 
ments had been made with Mr. Luse for the baptism of 
himself and sister, his father decided to be baptised at 
the same time. Accordingly on June 2, 1812, his father, 
mother, wife, sister, James, and Sarah Henon, and him- 
self, in all seven persons, were baptised into the Christian 
faith. He had stipulated with Elder Luse that his bap- 
tism should be "into" the name of the Father, Son, and 
Holy Spirit, and not " in " the name, as was then, and is 
now, usual among the regular Baptists. Elder Luse 
rather hesitated, saying that it was unusual among the 
Baptists to baptise " into " the name, but he finally ac- 
ceded to the wish of Mr. Campbell, remarking, " He had 
no doubt as to the propriety of into the name, but it had 
not been so done in his Israel," namely, the Red Stone 
Baptist Association. 

As this was an important turning point in the life of 
Alexander Campbell, and also with respect to the re- 
ligious movement of which he now became the acknowl- 
edged leader, it may be well to give his own account of the 
facts and incidents connected with the important action 
which led to this somewhat new departure: 

The first proof sheet that I ever read was a form of my 
father's " Declaration and Address," in press in Washington, 
Pennsylvania, on my arrival there in October, 1809. There 
were in it the following sentences: " Xothing ought to be re- 
ceived into the faith or worship of the Church, or be made a 
term of communion among Christians, that is not as old as 
the Xew Testament. Nor ought anything to be admitted as of 
Divine obligation, in the church constitution and management, 
but what is expressly enjoined by the authority of our Lord 
Jesus Christ and his Apostles upon the Xew Testament 
church; EITHER IN EXPRESS TERMS OR BY AP- 
PROVED PRECEDEXT." These last words " express terms w 
and " approved precedent " made a deep impression on my 



A NEW DEPARTURE AND NEW FRIENDS 141 

mind, then well furnished with the popular doctrines of the 
Presbyterian church in all its branches. While there was 
some ambiguity about this " approved precedent," there was 
none about "express terms." Still a precedent, I alleged, 
might be in " express terms," and a good precedent might not 
be clearly approved or expressly stated by apostles or evangel- 
ists with approbation. 

While reasoning with myself and others, on these matters, I 
accidentally fell in with Doctor Riddle of the Presbyterian 
Union church and introduced the matter to him. " Sir," 
said he, " these words, however plausible in appearance, are 
not sound. For if you follow these out you must become a 
Baptist." " Why, sir," said I, " is there, in the Scriptures, 
no express precept for, nor precedent of, infant baptism ? " 
" Not one, sir," responded the Doctor. I was startled and 
mortified that I could not produce one. He withdrew. 
Turning around to Mr. Andrew Munro, the principal book- 
seller of Jefferson College, Canonsburg, Pa., who heard the 
conversation ; I said : — " Send me, sir, if you please, forthwith, 
all the treatises you have in favour of infant baptism." He 
did so. Disclaiming the Baptists as " an ignorant and un- 
educated population," as my notions were, I never inquired 
for any of their books or writings. I knew John Bunyan's 
" Pilgrim's Progress," and had often read it ; but I knew not 
at that time that he was a Baptist. 

All the members of the Washington Christian Association, 
whose " Declaration and Address " my father had then written, 
were not only all Pedobaptists, but the most leading and in- 
fluential persons in it were hostile to the Baptist views and 
practice. So to work I went to maintain my positions in 
favour of infant baptism. I read much during one year on 
the subject. 

I was better pleased with Presbyterianism than with any- 
thing else, and desired, if possible, to maintain it. But de- 
spite of my prejudices, partialities, and prospects, the con- 
viction deepened and strengthened that it was all a grand 
Papal imposition. I threw away the Pedobaptist volumes 
with indignation at their assumptions and fallacious reason- 
ings, and fled, with some faint hope of finding something more 
convincing, to my Greek New Testament. But still worse. I 
found no resting place there; and entering into conversation 
with my father on the subject, he admitted that there was 
neither express terms nor express precedent. But, strange to 
tell, he took the ground that once in the church, and a parti- 
cipant of the Lord's supper, we could not " unchurch or 
paganise ourselves " ; put off Christ and then make a new 
profession, and commence again as would a heathen man and 
a publican. Having the highest esteem for his learning, and 
the deepest conviction of his piety and devotion to the truth, his 
authority over me then was paramount and almost irresistible. 
We went into discussion. He simply conceded, that we ought 



142 HISTORY OF THE DISCIPLES OF CHRIST 

not to teach or practise infant baptism without Divine au- 
thority; but, on ,-the contrary, preach and administer the 
apostolic baptism. Still, however, we ought not to un-Chris- 
tianise ourselves and put on Christ, having not only professed 
and preached the Christian faith, but also participated in its 
solemn rites. We discussed this question, and all that family 
of questions, at sundry interviews, for many months. At 
length I told him that, with great reluctance, I must dissent 
from all his reasonings upon that subject and be baptised. I 
now fully and conscientiously believed that I never had been 
baptised, and consequently, I was then, in point of fact, an 
unbaptised person; and hence could not consistently preach 
baptism to others, of which I had never been a subject myself. 

His response was : — " I have, then, no more to add. You 
must please yourself." On leaving in the morning, he asked 
me when, where, and by whom, I intended to be immersed. 
As to the place, I preferred to be baptised near home, among 
those who were accustomed to attend my preaching; as to the 
time, just as soon as I could procure an acceptable Baptist 
minister. The nearest and, indeed, the only one known to 
me, was Elder Matthias Luse, living some thirty miles from 
my residence. I promised to let my father know the time and 
place, as soon as I obtained the consent of Elder Luse. 

Immediately I went in quest of an administrator, of one 
who practised what he preached. I spent the next evening 
with Elder Luse. During the evening I announced my errand. 
He heard me with pleasure. Having on a former occasion, 
heard him preach, but not on that subject; I asked him, into 
what formula of faith he immersed. His answer was that 
" the Baptist church required candidates to appear before it, 
and on a narration of their experience, approved by the church, 
a time and place were appointed for the baptism." 

To this I immediately demurred, saying: — That I knew no 
scriptural authority for bringing a candidate for baptism be- 
fore the church to be examined, judged, and approved, by it, 
as prerequisite to his baptism. To which he simply responded : 
— " It was the Baptist custom." " But was it," said I, " the 
apostolic custom?" He did not contend that it was, admit- 
ting freely that such was not the case from the beginning. 
" But," added he, " if I were to depart from our usual custom 
they might hold me to account before the Association." " Sir," 
I replied, " there is but one confession of faith that I can 
make, and into that alone can I consent to be baptised." 
" What is that? " said he. " Into the belief that Jesus is the 
Christ, the confession into which the first converts were im- 
mersed. I have set out to follow the apostles of Christ and 
their master, and I will be baptised only into the primitive 
Christian faith." 

After a short silence he replied, saying : — " I believe you are 
right, and I will risk the consequences; I will get, if possible, 
one of our Redstone preachers to accompany me. Where do 



A NEW DEPARTURE AND NEW FRIENDS 143 

you desire to be baptised?" " In Buffalo Creek, on which I 
live, and on which I am accustomed to preach. My Presby- 
terian wife," I added, " and, perhaps, some others will accom- 
pany me." 

On the day appointed Elder Henry Spears, from the Monon- 
gahela, and Matthias Luse, according to promise, met us at the 
place appointed. It was the 12th of June, 1812, a beautiful 
day; a large and attentive concourse was present, with Elder 
David Jones of Eastern Pennsylvania. My father made an 
elaborate address on the occasion. I followed him with a 
statement of the reasons of my change of views, and vindicated 
the primitive institution of baptism, and the necessity of per- 
sonal obedience. 

To my great satisfaction my father, mother, and eldest 
sister, my wife, and three other persons besides myself, were 
that same day immersed into the faith of that great proposi- 
tion on which the Lord himself said that he would build his 
church. The next Lord's day some twenty others made a 
similar confession, and so the work progressed, until in a short 
time almost an hundred persons were immersed. This com- 
pany, as far as I am yet informed, was the first community in 
the country that was immersed into that primitive, simple, and 
most significant confession of faith in the divine person and 
mission of the Lord Jesus Christ, without being brought before 
a church to answer certain doctrinal questions, or to give a 
history of all their feelings and emotions, in those days falsely 
called " Christian experience," as if a man could have Chris- 
tian experience before he was a Christian ! * 

This action of Mr. Campbell and those who followed 
his example had considerable effect upon the church at 
Brush Run, and also the Christian Association. Some 
of the members were disinclined to repudiate their infant 
baptism, and felt somewhat out of place in a church which 
was tending toward the Baptist position. Consequently, 
they gradually ceased to meet with the members of the 
Association, and many of them united with some of the 
religious denominations in their communities. It was 
evident from this time that the Christian Association 
would have little or no sympathy from the Pedo-Baptist 
Churches. It had nearly always been treated by these 
communities with much suspicion, as to the tendency of 
its teaching, and there was no longer any doubt as to 
where the principles laid down in the " Declaration and 
Address " would logically lead, and as a consequence Mr. 
Campbell found himself practically without friends in 
any religious quarter except among the Baptists, and even 

* Millennial Harbinger, 1848, pp. 280-283. 



144 HISTORY OF THE DISCIPLES OF CHRIST 

many of these were not quite sure as to his soundness 
in the Baptist faith. 

It is worth while, just here, to note a few important 
facts. First of all, it is certainly very remarkable that 
the exceedingly liberal views presented in the " Declara- 
tion and Address " had made so little progress up to this 
time. No other association had been formed; no other 
community had been specially influenced ; no other church 
had been organised. With the general interpretation put 
upon the principles there had been substantial agreement, 
so far as leading men had expressed themselves; certainly 
there had been no serious objections in any quarter. 
Nevertheless, the movement did not seem to move. Most 
all of the denominations persuaded themselves that they 
were already in accordance with all that was true in 
the " Declaration and Address," and as this document 
recognised substantially the state and character of the 
churches, they felt there was nothing specially for them 
to do unless it was to increase their zeal and efforts in 
the direction of Christian Union. Even in respect to 
this matter, they felt that Thomas Campbell's zeal far 
exceeded his knowledge, since the union of Christendom 
seemed an impractical thing, though it might be very 
desirable from many points of view. 

There can be no doubt about the fact that this is the 
interpretation that was placed upon the movement up 
to the time the Campbells were baptised. It was generally 
regarded as a somewhat harmless thing, since its main 
contention for Christian Union was practically impossible. 
The men who. were advocating it were regarded as men 
of the highest religious character, but were nevertheless, 
visionaries, whose main plea could never be realised in 
the actual development of Christianity. Of course the 
ignorance of the clergy, to which attention has already 
been called, must be considered in this connection. At 
the same time, no matter w T hat may have been the pre- 
disposing causes, it can scarcely be doubted that the very 
liberality of the movement, up to 1812, was the principal 
cause of its slow progress. Ignorant people, especially, 
must have something clear-cut and intensely definite in 
order that they may understand it and be influenced by 
it. Thomas Campbell's teaching was far above the heads 
of the people whom he was seeking to influence. They 



A NEW DEPARTURE AND NEW FRIENDS 145 

saw in his great paper " men as trees walking," but did 
not get any clear vision of his comprehensive principles 
and aims. 

Some have thought that if the Campbells had adhered to 
what was evidently their first intention, their movement 
would have been much more successful than it has been. 
But in this, as in other things, man proposes and God 
disposes. There is nothing clearer to an intelligent com- 
prehension of the facts than that the whole movement 
was a gradual unfolding. Doubtless the original purpose 
was all that could have been expressed when the movement 
was first inaugurated. It is unusually wise to proceed 
gradually in any movement where education is necessary 
in order to success. Christ told His disciples that he had 
" many things to tell them, but they could not bear them " 
at that time. Indeed, had He told them everything before 
the Day of Pentecost, it is probable they would have gone 
back, like some others did, on account of His hard sayings. 
But when they were endued with power from on high, 
these timid disciples became as bold as lions in the advo- 
cacy of the truth with which they were inspired. Cowards 
were translated into heroes, and they immediately began 
to " turn the world upside down " with their definite and 
forceful preaching. 

It is highly probable that a fuller revelation of the 
meaning of the Disciple movement, earlier than that which 
came in 1812, would have been fatal in many respects to 
the movement itself; but if the new departure had not 
been taken, it is almost certain that the movement would 
have broken down through the weight of " glittering gen- 
eralities," which, though containing the seeds of things, 
lacked practical illustration in definite realisation, in order 
to make the movement a mighty force for the great work 
of saving souls and breaking down the walls of sec- 
tarianism. 

Another important matter needs to be noticed just here. 
From this time forward infant baptism was numbered 
with the traditions of the fathers. Thomas Campbell 
knew that there was no Scripture to sustain it, neverthe- 
less he regarded it, until his final surrender, as an ex- 
pedient, or a matter for toleration. Everything had to 
be tested by the Word of God. Where the Scriptures 
speak any one might speak, but where the Scriptures are 



146 HISTORY OF THE DISCIPLES OF CHRIST 

silent all must be silent. This watchword now became 
practical in every step of the movement. 

The result of this practical turn of affairs required 
the most careful investigation of every question that came 
up for consideration; and while the new departure lost 
the Association some friends, it put new life into those 
who remained, and armed them with a definite plea which 
before this time was somewhat shadowy, and evidently 
ineffectual in influence upon the Christian world. 

However, there was still no purpose in the minds of 
the Campbells to become identified with any religious 
denomination, such as then existed, or might exist. They 
were thoroughly committed against denominationalism. 
While their plea was now more fully defined, it still main- 
tained its consistency in advocating Christian Union and 
opposing the divisions of Christendom. 

It is proper to state just here that the Disciples have 
always been true to the practice of believer's baptism as 
a'dopted by the Brush Run Church. In a late work 
on " The Fundamental Error of Christendom " the present 
writer attempts to show that infant baptism had its origin 
in the doctrine of " Baptismal Regeneration," and he quotes 
liberal extracts from Neander and other writers of Church 
history to sustain his contention, and then attempts to 
show why the practice should now be discontinued. He 
treats the matter under three general heads, as follows: 

1. It is undoubtedly unscriptural. 

2. It is unreasonable. 

3. It is unnecessary, as infants do not need baptism. 
He gives some of its evils, as follows: 

(1.) It practically substitutes flesh for faith, and makes the 
Church a fleshly institution instead of a spiritual household, 
as was clearly intended by its divine Founder. 

(2.) It takes away from the individual the highest privilege 
which the Gospel confers, viz., the privilege of choice. This 
is one of the most fatal evils of infant baptism. 

(3.) It sets aside personal responsibility by assuming that 
others may do an act for us which can only be performed by 
ourselves. 

(4.) It destroys the beautiful symbolism of the gospel, and 
thereby practically annihilates what was intended to be a 
striking and perpetual proof of Christ's resurrection. By sub- 
stituting flesh for faith and sprinkling for immersion the whole 
teaching of the sixth chapter of Romans becomes meaningless ; 
and at the same time the signficant monument which divine 



A NEW DEPARTURE AND NEW FRIENDS 147 

wisdom has erected to testify to the doctrine of the resurrec- 
tion has been completely demolished. But as this doctrine is 
fundamental in Christianity, it becomes at once evident that 
whatever is responsible for Infant Baptism must be a funda- 
mental error, since infant sprinkling has taken away the great 
monumental proof of the resurrection. And as Baptismal Re- 
generation is responsible for infant baptism, it follows, with 
irresistible force, that the former is really what I have char- 
acterised it, viz., the Fundamental Error of Christendom. 

(5.) We have already seen that infant baptism is sup- 
ported by the notion that there is either a magical charm in 
baptism itself, or else there is a magical charm in being born 
of believing parents. Either the baptism itself, ex opere 
operato, produces a moral change in the child, or else a moral 
change is produced in the child by the faith of the parents. 
In the first case, a power is ascribed to baptism which it does 
not possess, while the pernicious doctrine of Baptismal Re- 
generation is inculcated and enforced; in the latter case the 
equally pernicious doctrine that faith is propagated by fleshly 
descent is practically affirmed and inculcated; and yet this 
doctrine literally destroys precisely what is characteristic in 
Christianity, viz., spirituality, personality, and individuality., 

(6.) The practice of infant baptism brings into the churches 
a large number of unregenerated members, and thereby makes 
Church life formal, cold, and often fruitless. Do we ask for 
an explanation of what we see and hear as respects the want 
of earnest consecration among the members of the Churches? 
Much that will help in such an explanation may be found in the 
fact that many Church members have never been regenerated 
in the true, scriptural sense of that term. The Church has 
become a fleshly institution. Men and women are in it simply 
because their fathers and mothers were in it. In other words, 
they are members by virtue of their flesh relationship to those 
from whom they are descended. This fact is fatal to spiritual 
development, and practically destroys the very meaning of 
the Church. 

(7.) Infant baptism displaces the baptism of believers, and 
to that extent makes void a commandment of Christ by a 
tradition of men. This evil cannot be over-estimated. It 
might be considered from many points of view, but I need 
not detain the reader with more than one or two of the 
numerous evils growing out of this substitution. In the first 
place, the whole order of the gospel has been perverted by it. 
The New Testament order is preaching, hearing, believing, and 
then baptism; but the substitution, to which attention is 
called, begins with baptism instead of ending with it. Infants 
are supposed to be changed from children of wrath to children 
of God by the priest's sprinkling water upon them in the 
name of the Holy Trinity; and yet when these children are 
grown up, evangelicals regard their conversion as necessary 
in order to their salvation. Surely nothing could be more 



148 HISTORY OF THE DISCIPLES OF CHRIST 

contradictory than such notions. But this is not all. The 
worst remains jet to be told. If infant baptism is allowed to 
take the place of believer's baptism, what becomes of the 
authority of Christ? Undoubtedly, infant baptism must be 
surrendered, or else Christ's supreme authority in religious 
matters can no longer be enforced. Our loyalty to Him 
ought to make our decision both quick and unmistakable as 
regards this important matter. Are we equal to such courage- 
ous action? It is simply a question of Christ or men, which? 
What answer are we ready to give? 

It was perhaps at this particular point that the religious 
movement inaugurated by the Campbells met its most 
determined opposition. Infant baptism was an inherit- 
ance, bequeathed from parents to children. It belonged 
to a large period of the Church, and it w^as therefore 
barricaded by most of the associations and traditions of 
ecclesiastical history. Any contests against established 
customs or institutions are almost sure to be character- 
ised by uncertainty as to success, as well as by bitterness 
of spirit in the contending parties. 

Infant baptism is an established practice; or, to use 
a legal phrase, it is already in possession, and this is 
said to be nine points in law. 

Let me illustrate what I mean. Suppose I wish to sell 
Mr. Jones a new range for his kitchen. I may not have 
much difficulty in convincing him of the superiority of 
the range I offer him over the new one he now possesses. 
But he reasons somewhat as follows : " My old range, 
though not so good as the new one, really answers my 
purpose. It will do. I have used it for many years, 
and it has done good, faithful service. It will continue 
to do this service for many years to come; so I will hold 
on to it rather than throw it aw T ay and substitute for 
it a new range which would require a considerable outlay 
of money." This practically settles my range enterprise. 
There would perhaps be little difficulty in selling Mr. 
Jones my new range if his old one was out of the way. 
The main difficulty is in getting rid of the old range; and 
consequently, before I can get my new range into Mr. 
Jones' kitchen, it is not enough for me to convince him 
that mine is better than his, but I must show him how he 
must advantageously dispose of the one he now has. 

This illustration will help us to understand w r hy so 
many people hold on to infant baptism, even after they 



A NEW DEPARTURE AND NEW FRIENDS 149 

are convinced that believer's baptism is much better. 
They somehow or other persuade themselves that the 
former will do ; and especially since it has been in service 
so long, and has connected with it so many sacred associa- 
tions. And, curiously enough, this view of the matter is 
strongly emphasised the moment we claim that baptism 
has no regenerative power. When it is suggested that 
baptism is in no way connected with salvation, immedi- 
ately the question arises, why then should any one make 
trouble about whether it is administered in infancy 
or in old age? Consequently, those who have been bap- 
tised in infancy do not care to change to what really 
promises no special advantage. In other words, they 
do not care to exchange even a worthless range for one 
that is equally worthless. Nor is that all. An ex post 
facto law is always distasteful; and it is not therefore 
strange that those who have been baptised in infancy 
should often rebel against the demand made upon them 
to submit to believer's baptism — a baptism which virtually 
requires them to undo what has already been accomplished. 
What, then, is a legitimate argument against infant 
baptism, and how can the practice be overthrown? I 
answer, unhesitatingly, by a return to Christ's supreme 
authority in the matter, instead of listening to what men 
have decreed. I do not for one moment question the 
powerful influence of family ties, as respects the question 
under consideration. Christ has clearly taught that un- 
less we love Him more than father or mother, houses or 
lands, we cannot be His disciples. Hence we must con- 
sult Him rather than paternal love or child love, even 
though His authority should break the most sacred ties 
of the flesh. But as regards the case now before us, the 
moment we accept Christ as our sole leader, that moment 
there will be perfect harmony between His teaching and 
all the rational demands of family life. The restoration 
of Christ's supreme authority will at once put baptism 
in its right place; and when this is done the doctrine 
of Baptismal Regeneration will no longer have influence, 
and, as a consequence, infant baptism will gradually fall 
into disuse. The evil practice has come out of Baptismal 
Regeneration, and in order to effect a cure we must re- 
move the cause of the evil; and as this cause has been 
found in a perverted view of baptism, in conjunction with 



150 HISTORY OF THE DISCIPLES OF CHRIST 

the doctrine of original sin, our present hope is in carry- 
ing our case over all the traditions of an apostate Church 
back to Christ Himself, who divinely commissioned His 
Apostles to preach the Gospel to every creature, and to 
baptise those who believed it. And as proof that these 
Apostles did baptise only those who were believers, we 
need go no further than simply examine carefully all 
the cases of baptism recorded in the New Testament. Such 
examination will soon reveal the fact that infant baptism 
is wholly without a shred of divine authority. Here, 
then, is the true remedy of the practice, and the case 
resolves itself into the simple query, " Shall we obey God 
rather than men ? " * 

From the foregoing considerations, it is not difficult to 
understand that the movement which had taken on this 
new departure would no longer be received with even 
toleration by the Pedo-Baptists. It struck at the very 
vitals of the Pedo-Baptist churches. It was a call, not 
only to Christian Union, but to such a union as required 
the Pedo-Baptists to give up a practice which was equiva- 
lent to giving up their household gods. Infant baptism 
and sprinkling for baptism were really fundamental in 
their organizations, and as the Campbellian movement 
had now T repudiated both of these, it could no longer be 
regarded with the least favour by those who upheld Pedo- 
Baptist views. 

The movement was now regarded by the Pedo-Baptist 
Churches as nothing short of an effort to establish an- 
other denomination, and it was rather difficult for the 
Campbells to defend themselves against this particular 
charge ; nor was it possible for them to do so, except upon 
the ground that the Scriptures required them to take 
the course they had, and that any union of Christendom 
that did not make a " Thus saith the Lord " the final 
appeal, with respect to faith and practice, would be a 
union, not of Christians, as such, but a denominational 
union, ichich ivould contain many things contrary to the 
Scriptures, and therefore such a union could not be ap- 
proved, even if it were practical. 

Having arrived at these conclusions, the Campbells be- 
gan to look around them as to what was the next thing 
to be done. They were now without any religious associa- 

* See p. 71, etc., " Fundamental Error of Christendom." 






A NEW DEPARTURE AND NEW FRIENDS 151 

tions whatever, except what was furnished by the few 
members who still remained with them. Indeed, they 
were practically regarded as religious outlaws, or rather 
Ishmaelites, whose hand was against every religious de- 
nomination in Christendom, and consequently they were 
no longer regarded as worthy of receiving even the ordi- 
nary civilities belonging to religious intercourse. But 
all this only " drove the Brush Run Church more closely 
together." Its members were diligently engaged in study- 
ing the Scriptures. Meeting every Lord's Day, as they 
did, to break bread and to attend to the Apostolic teach- 
ing, they continued to grow in grace and in knowledge 
of the truth. Never was the effect of unworthy opposi- 
tion and persecution more emphatically illustrated than 
in their case, though it was precisely what ought to have 
been expected in view of the true nature of denomina- 
tionalism and the selfishness of bigotry. They did not 
receive large numbers into their fellowship, but there were, 
from time to time, additions to their little church. But 
best of all, these additions usually came in under very 
strong convictions as to duty, and as to the meaning of 
the movement with which they became identified. There 
were very few drones in the hive. Every man and woman 
was equipped with at least a New Testament, which was 
carried about with them, and from whose pages these 
Disciples received their weapons of warfare. They were 
tempted on all sides, but like their great Master, when 
tempted in the wilderness, they constantly found their 
power to resist temptation in an appeal to the Word of 
God. " It is written," was with them an all-sufficient 
testimony with respect to every question that had to be 
debated. 

It is true that this appeal often had very little effect 
upon their enemies. The ignorance which prevailed with 
respect to the Scriptures was strongly against this appeal. 
Many did not seem to care what the Scriptures said. They 
were influenced mainly by customs and traditions rather 
than by any " Thus saith the Lord " that might be quoted. 
They were practically steeped in the prejudices which they 
had received in their early lives, and they seemed almost 
incapable of listening to anything reasonable that would 
not harmonise with these prejudices. 

In view of these facts it is by no means strange that 



152 HISTORY OF THE DISCIPLES OF CHRIST 

alienation, even of a personal kind, began to be mani- 
fested throughout the whole community where the in- 
fluence of the Brush Run Church was felt; and yet, not- 
withstanding this state of things, the Campbells continued 
their advocacy by making frequent excursions into such 
contiguous regions as seemed to be most inviting, espe- 
cially in Pennsylvania, Ohio, and West Virginia. In 
the meantime, Alexander Campbell gave considerable time 
to labours on his farm. This out-of-doors exercise con- 
tributed largely to the development of his physical con- 
stitution, and doubtless did much to prepare him for the 
great mental labours which he was afterwards called to 
perform. It was not long until these mental labours were 
taxed to their uttermost. 

While the action of the Brush Run Church, in regard 
to baptism, had completely alienated its Pedo-Baptist 
friends, it, at the same time, attracted to it the Baptists 
in the neighbourhood. However, there were not many of 
these anywhere near the church, but there were a few, 
and these were acquainted with the stand which the Brush 
Run Church had taken and soon became much interested 
in the little church. Immediately Mr. Campbell and his 
associates were urged to unite with the Redstone Baptist 
Association, which was the name of the Association to 
which these Baptists belonged. But, as already stated, 
Mr. Campbell " had no idea of uniting with the Baptists 
any more than with the Moravians or the Independents." 
He had formed a very unfavourable opinion of the Bap- 
tist preachers, though he regarded the Baptist people 
generally with much more appreciation. He found the 
latter earnest and with definite convictions, though they 
were chiefly wedded to a few shibboleths, some of which, 
however important, were almost vitiated by the narrow 
spirit with which they were advocated. The time had 
come, however, when some definite action had to be taken, 
with respect to his relations to his new friends; and as 
they had cordially invited him and the church with which 
he was associated to unite with the Redstone Associa- 
tion, the matter was placed before the church, fully dis- 
cussed, and it was finally decided to make formal applica- 
tion to be admitted into the Association. Mr. Campbell 
himself afterwards explains the facts and incidents con- 
nected with this matter, as follows : 



A NEW DEPARTURE AND NEW FRIENDS 153 

I had unfortunately formed a very unfavourable opinion of 
the Baptist preachers as then introduced to my acquaintance, 
as narrow, contracted, illiberal, and uneducated men. This, 
indeed, I am sorry to say, is still my opinion of the ministry 
of that Association at that day; and whether they are yet 
much improved I am without satisfactory evidence. 

The people, however, called Baptists, were much more highly 
appreciated by me than their ministry. Indeed, the ministry 
of some sects is generally in the aggregate the worst portion 
of them. It was certainly so in the Red Stone Association 
thirty years ago. They were little men in a big office. The 
office did not fit them. They had a wrong idea, too, of what 
was wanting. They seemed to think that a change of apparel 
— a black coat instead of a drab — a broad rim on their hat 
instead of a narrow one — a prolongation of the face, and a 
fictitious gravity — a longer and a more emphatic pronunciation 
of certain words, rather than scriptural knowledge, humility, 
spirituality, zeal, and Christian affection, with great devotion, 
and great philanthropy, were the grand desiderata. 

Along with all these drawbacks, they had as few means of 
acquiring Christian knowledge as they had either taste or 
leisure for. They had but one, two, or, at most, three sermons ; 
and these were either delivered in one uniform style and order, 
or minced down into one medley by way of variety. Of course, 
then, unless they had an exuberant zeal for the truth as they 
understood it, they were not of the calibre, temper, or attain- 
ments, to relish or seek after mental enlargement or inde- 
pendence. I, therefore, could not esteem them, nor court their 
favour by offering any incense at their shrine. I resolved to 
have nothing specially to do with them more than other 
preachers and teachers. The clergy of my acquaintance in 
other parties of that day, were, as they believed, educated men ; 
and called the Baptists illiterate and uncouth men, without 
either learning or academic accomplishments, or polish. They 
trusted to a moderate portion of Latin, Greek, and meta- 
physics, together with a synopsis of divinity, ready made in 
suits for every man's stature, at a reasonable price. They 
were as proud of their classic lore, and the marrow of modern 
divinity, as the Baptist was of his " mode of baptism " and his 
" proper subject," with sovereign grace, total depravity, and 
final perseverance. 

I confess, however, that I was better pleased with the 
Baptist people than with any other community. They read 
the Bible, and seemed to care but little for anything else in 
religion than " conversion " and " Bible doctrine." They often 
sent for us and pressed us to preach for them. We visited 
some of their churches ; and, on acquaintance, liked the people 
more and the preachers less. Still I feared that I might be un- 
reasonably and by education prejudiced against them; and 
thought that I must visit their Association at Uniontown, 
Pennsylvania, in the autumn of 1812. I went there as an 



154 HISTORY OF THE DISCIPLES OF CHRIST 

auditor and spectator, and returned more disgusted than I 
went. They invited me " to preach," but I declined it alto- 
gether, except one evening in a private family, to some dozen 
preachers and twice as many laymen. I returned home, not 
intending ever to visit another Association. 

On my way home, however, I learned that the Baptists them- 
selves did not appreciate the preachers or the preaching of 
that meeting. They regarded the speakers as worse than 
usual, and their discourses as not edifying — as too much after 
the spirit and style of John Gill and Tucker's theory of pre- 
destination. They pressed me from every quarter to visit their 
churches, and, though not a member, to preach for them. I 
consented through much importunity, and during that year I 
often spoke to the Baptist congregations for sixty miles round. 
They all pressed us to join their Redstone Association. 

We laid the matter before our church in the fall of 1813. 
We discussed the propriety of the measure. After much dis- 
cussion and earnest desire to be directed by the wisdom 
which cometh from above, we finally concluded to make 
an overture to that effect, and to write out a full view 
of our sentiments, wishes, and determination on that subject. 
We did so — some eight or ten pages of large dimensions, 
exhibiting our remonstrance against all human creeds as 
bonds of union, or communion, among Christian churches, 
and expressing a willingness, on certain conditions, to co- 
operate or to unite with that Association; provided only, and 
always, that we should be allowed to preach and teach what- 
ever we learned from the Holy Scriptures, regardless of any 
creed or formula in Christendom. A copy of this document, 
we regret to say, was not preserved ; and when solicited from 
the Clerk of the Association, was refused. 

The proposition was discussed at the Association ; and, after 
much debate, was decided by a considerable majority in favour 
of our being received. Thus a union was formed. But the 
party opposed, though small, began early to work, and con- 
tinued with a perseverance worthy of a better cause. There 
was an Elder Pritchard, of Cross Creek, Virginia; an Elder 
Brownfield, of Uniontown, Fayette Co., Pennsylvania; an 
Elder Stone, of Ohio, and his son, Elder Stone, of the Monon- 
gahela region, that seemed to have confederated to oppose 
our influence. But they, for three years, could do nothing. 
We boldly argued for the Bible, for the New Testament Chris- 
tianity, vex, harass, or discompose whom it might. We felt 
the strength of our cause of reform on every indication of 
opposition, and constantly grew in favour with the people. 
Things passed along without any very prominent interest for 
some two or three years. 

At the close of 1815 and the beginning of 1816, the town of 
Wellsburg, the capital of our county, had not a meeting house 
of any sort whatever. I had often spoken there in the court- 
house, and was favourably heard. A Baptist church, three 



A NEW DEPARTURE AND NEW FRIENDS 155 

miles above, on Cross Creek, under the pastoral care of Elder 
Pritchard, a Maryland minister, of very high Calvinistic views, 
was the only Baptist meeting house in the county. We had 
two or three families in Wellsburg, with some five or six 
members; and so not only the Baptist cause, but all forms 
of Christianity in Boone County were very low. I proposed 
the building of a meeting house in Wellsburg, and volunteered 
my services for three or four months to raise a portion of the 
means. To these our few friends in time consented; and, 
accordingly by our conjoint labours — I raising 1000 dollars 
by solicitation — the house was reared. But this became the 
cause of my heterodoxy, and of seven years' persecution. I 
soon ascertained that Elder Pritchard regarded his little 
church on Cross Creek, with its little frame building, enough 
for the Baptists in Wellsburg and Cross Creek also ; and that 
my proposing to build a house in Wellsburg was done with 
intent to undermine and nullify his influence and church. 

I could not at first assent to such a representation. I had, 
indeed, been repeatedly solicited to speak to his church; but 
on my second visit, being treated discourteously by Elder 
Pritchard, I was constrained to believe there was some fleshly 
principle at work. I never again visited them as a church. 
Reports of my heterodoxy began to radiate to Uniontown, 
Monongahela, and Ohio. A coalition was formed. The next 
Asociation convened at Cross Creek. On being nominated to 
preach on the Lord's Day, I was objected to by Elder Pritchard 
on the ground that I was " living in the neighbourhood, as it 
were, and that, according to Baptist custom in Maryland, 
the church at whose house the Association was held always 
had the privilege of selecting, out of all the members present, 
any one whom they chose to speak on the Lord's Day; and 
that custom decreed that those from a distance ought to be 
heard rather than those in the neighbourhood — such as Brother 
Campbell — whom the Church could hear at any time." By this 
objection the Association substituted for my name that of 
Elder Stone, of Ohio. Thus I was disposed of from the same 
principle which inhibited the building of a meeting house in 
Wellsburg — that is, I was too near Cross Creek meeting house, 
living only ten miles distant. 

But Elder Philips, of Peter's Creek, the oldest and best 
preacher in the Association, as I thought, called on me next 
morning and insisted on me to preach because of a multitude 
that had come from a distance, who had deputed him to have 
the decision reversed, and in whose behalf he spoke to me. 
I was constrained to refuse, as I would not violate the decision 
of the Association on the appeal of Elder Pritchard. He went 
away with much reluctance. Meanwhile, Elder Stone was 
suddenly taken sick, and Elder Philips came a second time to 
urge me to yield to their request. I still refused, unless a 
special and formal request was tendered to me by Elder 
Pritchard in person. He assured me it would be tendered 



156 HISTORY OF THE DISCIPLES OF CHRIST 

me. Accordingly, soon as I appeared on the ground, I was 
invited and enjoined to preach by the Elder Pritchard him- 
self. 

Not having a subject at my command, I asked to speak the 
second discourse. Elder Cox preceded me. At the impulse of 
the occasion, I was induced to draw a clear line between the 
Law and the Gospel, the Old Dispensation and the New, Moses 
and Christ. This was my theme. No sooner had I got on the 
way, than Elder Pritchard came up into the tent and called 
out two or three of the preachers to see a lady suddenly taken 
sick, and thus created much confusion amidst the audience. I 
could not understand it. Finally, they got composed, and I 
proceded. The congregation became much engaged; we all 
seemed to forget the things around us and went into the merits 
of the subject. The result was, during the interval (as I 
learned long afterwards) the over-jealous Elder called a coun- 
cil of the preachers and proposed to them to have me forth- 
with condemned before the people by a formal declaration from 
the stand — repudiating my discourse as "Not Baptist Doc- 
trine." One of the Elders, still living and still a Baptist, 
said : " Elder Pritchard, I am not yet prepared to say whether 
it be or be not Bible doctrine; but one thing I can say, were 
we to make such an annunciation, we would sacrifice our- 
selves, and not Mr. Campbell." 

Thus originated my SERMON ON THE LAW, republished, 
a year or two since, in the Millennial Harbinger. It was 
forced into existence; and the hue and the cry raised against 
it all over the country obliged me to publish it in print. It 
was first issued from the press in 1816, and became the theme 
of much discussion ; and by a conspiracy of the Elders already 
named, it was brought up for trial and condemnation at the 
next Association at Peter's Creek in 1817. I may, I presume, 
regard its existence as providential; and although long un- 
willing to believe it, I must now think that envy, or jealousy, 
or some fleshly principle, rather than pure zeal for divine 
truth, instituted the crusade which for seven successive years 
was carried on against my views as superlatively heterodox 
and dangerous to the whole community. 

Till this time we had laboured much against the Baptists 
with good effect — so far, at least, as to propitiate a very 
general hearing and to lay a foundation for, as we conceive, a 
more evangelical and scriptural dispensation of the gospel 
amongst them. Till this time, however, we had literally no 
coadjutors or counsellors without the precincts of our little 
community, amounting only to some hundred and fifty persons. 

Sometime in 1814 or 1815, I have not a very certain recol- 
lection of the precise date, a certain Mr. Jones, from England, 
and a Mr. George Forrester, from Scotland, appeared in Pitts- 
burg — the former an English Baptist; the latter, rather a 
Haldanian than a Scotch Baptist. They were both much in 
advance of the regular Baptists of Redstone Association, and 



A NEW DEPARTURE AND NEW FRIENDS 157 

I had hoped for assistance from them. But neither of them 
could found a community in Pittsburg. Elder Jones migrated 
westwardly, and Mr. Forrester went into secular business. 
Neither of them, however, had progressed beyond the limits 
of James Haldane or Andrew Fuller. * 

The union with the Baptists gave the Campbells a much 
wider opportunity for disseminating the principles of the 
" Declaration and Address." While this paper did not 
specifically repudiate either sprinkling for baptism or 
infant baptism, we have already seen that what it did 
say necessarily involved practically the new departure 
which the Church at Brush Run had taken. Speaking 
where the Scriptures speak and keeping silent where they 
are silent necessarily involved the repudiation of both 
sprinkling for baptism and infant baptism. Hence, the 
church had taken the only logical position that was pos- 
sible while holding to the teaching of the " Declaration 
and Address." Of course the union with the Baptists 
was not involved ; and it may be seriously doubted whether 
the Brush Run Church acted consistently in this respect. 
The Baptists were unmistakably a denomination and be- 
longed to the sects of Christendom, as these were under- 
stood by the Campbells, and the repudiation of sectarian- 
ism was the main contention for which the Brush Run 
Church really stood; consequently, the action of the 
church in associating itself denominationally with the 
Baptists w r as excusable only on the ground that the peti- 
tioners stated definitely and clearly the terms upon which 
they must be accepted, and these terms involved the liberty 
to proclaim the principles for which they had been con- 
tending. 

* Millennial Harbinger, 1848, pp. 345-349. 



CHAPTER IV 

NEW FRIENDS BECOME ENEMIES 

FOR a time the union with the Baptists seemed to 
work well. There is no doubt about the fact that 
at first this union proved advantageous to the Camp- 
bellian movement. Among the Baptists there were some 
liberal-minded preachers and members who heartily sym- 
pathised with the Campbells in their earnest plea against 
sectarianism, and their equally earnest plea for reforma- 
tion, and these gave the Brush Run Church a hearty wel- 
come into their felloweship. But there were others who 
looked upon the principles and aims of this Church as 
inimical to " Baptist usage/' and there were not a few 
who saw real dangers ahead to the Baptist Zion. 

There were certain important points of agreement be- 
tween the Campbells and the Baptists, but these points 
were chiefly with respect to the action and subjects of 
baptism, and the main features of church organisation. 
But there were also wide differences, and those who op- 
posed the union made the most of these differences from 
the very beginning. These differences may be summarised 
as follows : 

(1) As regarded the office and work of the Holy Spirit, 
especially in conversion. By this time Mr. Campbell 
had completely changed his views with regard to the sub- 
ject of regeneration, as it was popularly understood by 
the Baptists. In the union that had been effected, the 
Brush Run Church refused to be bound by the Philadel- 
phia Confession of Faith as a doctrinal standard. This 
confession was practically the same as the Westminster 
Confession, though it was slightly modified in a few re- 
spects, so as to fit the Baptist latitude and longitude of 
America. In short, this confession was intensely Calvin- 
istic. While the Campbells did not propose to make any 
philosophical views of the Divine Government a test of 

158 



NEW FRIENDS BECOME ENEMIES 159 

religious fellowship, nevertheless, as a working hypothesis, 
Mr. Campbell regarded the view of regeneration presented 
by the Philadelphia Confession as altogether unsatisfac- 
tory, nor could he reconcile it with the teaching of Paul 
that " faith comes by hearing and hearing by the Word 
of God." The Baptists, however, very generally accepted 
the doctrine of the Philadelphia Confession, though many 
of them did not know exactly what it meant, and conse- 
quently there was at this particular point considerable 
antagonism from the very beginning of the union. 

(2) For some time before the union Alexander Camp- 
bell had held to the notion that there was considerable 
difference between the Old Testament and the New, in 
reference to their respective authority upon Christians. 
He claimed that Christians are not under Moses, but under 
Christ, and that the Old Covenant has been superseded 
by the New. In 1812 he wrote to his father, as follows : 

How many disciples of Moses are to be found in the professed 
school of Jesus and how few among the teachers of the New 
Testament seem to know that Christian ministers are not able 
ministers of the Old Testament, but of the New. Do they 
not, like scholars to their teachers, run to Moses to prove 
forms of worship, ordinances, discipline, and government, in 
the Christian Church when asked to account for their practice? 

To the Baptists, such questions as these seemed to in- 
dicate rank heresy, and it is not to be wondered at that 
some of the Baptists at this time took exceptions to Mr. 
Campbell's position. 

(3) He and the Baptists differed also with respect 
to the ordination and authority of ministers. While for 
the sake of order, Mr. Campbell believed in a very simple 
ordination, at the same time he denied the Baptist view 
with respect to what this Baptist view carried with it. 
From the very beginning of his advocacy he repudiated 
the distinction between what was called " laity " and 
" clergy." Indeed, his " Third Epistle of Peter," which 
was published in an early number of the Christian Baptist, 
contains the most fearful flagellation of the clergy that 
was ever published. In some respects it did the clergy 
injustice, but as a picture of the clergy, at the time this 
was written, it may not be a very great exaggeration. 
In any case, its influence was very considerable, and had 



160 HISTORY OF THE DISCIPLES OF CHRIST 

something to do with bringing about the separation from 
the Baptists which finally took place. 

(4) Another difference was in the administration of 
the Lord's Supper. The Baptist usage was to administer 
the Supper either monthly or quarterly, and they also 
practised close communion, but the Brush Run Church 
made the Supper the principal part of every Lord's Day 
service. This was a fundamental feature of the new move- 
ment, and soon became a powerful factor in holding the 
little band of Disciples together when they were perse- 
cuted by their religious neighbours. It was here that 
" Baptist usage " again became a potent influence in op- 
position to the new teaching, and this very fact clearly 
demonstrated the influence of usage over principles when 
these two come in conflict. 

(5) At this time, Mr. Campbell had begun to look at 
the meaning of baptism as he had not done since he had 
landed in the United States. In his debate with Mr. 
Walker he clearly foreshadowed the doctrine of " Baptism 
for the remission of sins," which afterwards became a 
cardinal feature in his contention. The Baptists held 
to the view that the sins of the penitent believer are par- 
doned before his baptism, and that his baptism is simply 
a door into the Baptist Church and an expression of 
loyalty to Christ, because his sins are pardoned. 

(6) Another charge, that some of the Baptists made 
at this time, was that the Campbells were practically 
Unitarians. This charge was grounded chiefly on the 
fact that Mr. Campbell repudiated as tests of fellowship 
all speculations concerning the Trinity. He was him- 
self, at this very time and ever afterwards, largely in 
sympathy with those who call themselves Trinitarians. 
He also believed and taught the Supreme Deity of Jesus 
Christ, but he preferred to express the relations of the 
Godhead in Scriptural language rather than in the lan- 
guage of the schools, and he utterly refused to make a 
test of fellowship of any speculation with respect to the 
matter. He strongly held to the conviction that who- 
soever believeth with all his heart that Jesus is the Christ, 
the Son of the living God, believes, so far as faith goes, 
all that is necessary to becoming a Christian, and is at 
the same time worthy of fellowship in the Christian 
Church. All the Baptists, however, were not satisfied 



NEW FRIENDS BECOME ENEMIES 161 

with his position on the subject of the Trinity, and this 
was made a reason for questioning the wisdom of the 
union which had taken place. In after years, even Mr. 
Jeter defended Mr. Campbell from this charge. 

(7) The Baptists believed and practised what they 
called a " Christian experience " before baptism, and as 
a condition to entrance into the Baptist Church. This 
" experience " was regarded by Mr. Campbell as wholly 
unscriptural, for according to Apostolic teaching a hearty 
confession of faith in Christ as the son of the living God 
was all that the New Testament required in order to 
baptism, and that any one who was baptised upon this 
confession of faith had a right to all the privileges and 
blessings of the Church of God. 

These differences express the chief barriers in the way 
of the union which had been formed. It is probable that 
many Baptists did not know at the beginning that these 
differences actually existed; at least they did not know 
that they existed to the extent that they did. Looking 
at the facts as they appear at this day, it is by no means 
wonderful that it soon began to dawn on the Baptists 
that they had practically bargained for more than they 
anticipated in the union which had been formed. How- 
ever, it is only fair to both parties to say that Mr. Camp- 
bell and his friends stipulated for freedom with respect 
to the very things to which the Baptists afterwards ob- 
jected. If this stipulation was not in direct terms, it 
was clearly implied in the statement which was made 
to the Redstone Association when the Brush Run Church 
asked for admission. 

Notwithstanding these differences and antagonisms the 
Brush Run Church's relation to the Baptists was, in 
the main, for a time at least, advantageous to the New 
Movement. On account of Mr. Campbell's superior ability 
and education, he was very much in evidence among the 
Baptists whenever they had need of his help. The Brush 
Run Church itself was no longer very prominent in view 
of the wider fellowship into which it had entered. But 
Alexander Campbell became now very widely known, and 
he was everywhere hailed as champion of the Baptist 
faith, notwithstanding there were a few Baptist ministers 
who were extremely jealous of him, and were constantly 
on the lookout for an opportunity to destroy his influence. 



162 HISTORY OF THE DISCIPLES OF CHRIST 

However, in the main, the current of things ran smoothly 
at this time, and Mr. Campbell gave himself chiefly to 
the pursuits of agriculture and itinerating among the 
Baptist churches. 

But the wave of peace in the Baptist Zion did not con- 
tinue long. In 1816, Mr. Campbell attended the annual 
meeting of the Redstone Baptist Association, and was 
unexpectedly asked to address the Association, which he 
did with his usual earnestness and power. It was at 
this time he delivered his celebrated Sermon on the Law> 
which was really the entering wedge of separation between 
him and the Baptists. 

This sermon emphasised what has since become, even 
among well-informed Baptists, as orthodox as could be 
desired. But at the time of its delivery the Baptists 
very generally regarded its teaching as rank heresy. Mr. 
Campbell's contention was that Christians are not under 
Moses' law, but under Christ. He further contended 
that Christ was the " end of the law for righteousness to 
every one that believeth," that the law was for a special 
people and for a special age, and for that people and 
age it was the will of God, but for the people of the whole 
world and for the Christian age the law of Moses does 
not meet the case, and consequently Christians are not 
under the law, except so far as Christ has incorporated 
the law in His own teaching. 

At the present day it seems somewhat strange that any 
one could have ever imagined that Mr. Campbell's posi- 
tion was heterodox. It seems to the average Christian 
intelligence that Mr. Campbell was proclaiming the very 
essence of truth itself; and yet it is only fair to the Bap- 
tists of 1816 to state that they were in no minority of 
professing Christians at that time in the interpretation 
put upon Mr. Campbell's teaching. We must remember 
that most of the religious denominations in Western Penn- 
sylvania and Western Virginia were at that time domi- 
nated by a clergy of little, or no, education, and this clergy 
were themselves governed by traditions, rather than by 
an appeal to the Word of God. Many of these were 
good men, but they were extremely narrow in their views 
of the Christian religion, and were, upon the whole, legal- 
ists of the kind that would " kill a cat on Monday for 
killing a rat on Sunday." Of course, Mr. Campbell's 



NEW FRIENDS BECOME ENEMIES 163 

broad, Scriptural views, with respect to the Old Covenant 
and the New, could not do otherwise than shock the re- 
ligious convictions of these apostles of religious bigotry. 
The consequence was that his enemies in the Redstone 
Association made this an occasion for renewed hostility 
to him and the Church which had been admitted into the 
Association. 

Finally a plan w T as made by these enemies to exclude 
him from the Association in 1823. A rule was adopted 
as to the reception of the congregations into the Associa- 
tion, provided that all the congregations which had been 
"constitutionally" admitted should be permitted to 
continue their connection. The design of this rule 
was not seen at the time of its adoption, but it soon 
leaked out that Mr. Campbell's enemies had a man for 
moderator who intended to apply the rule to exclude 
all the congregation which had come in with the 
Campbells. 

The plan was this: The Constitution of the Redstone 
Association required a recognition of the Philadelphia 
Confession of Faith; but these had been admitted under 
a special protest against all the confessions of faith ; there- 
fore the moderator would rule that they had not been 
" constitutionally " received, and must be excluded from 
any further connection with that body. Alexander Camp- 
bell, having heard of the course that was to be taken, 
immediately proposed to the Brush Run Church to give 
him and others letters of honourable dismissal from the 
Brush Run Church. This was done, and Mr. Campbell 
with all the other members, who had been dismissed from 
the Brush Run Church, proceeded to form a church in 
Wellsburg, Virginia, now West Virginia. In the mean- 
time, this Wellsburg Church applied for admission into the 
Mahoning Association, in Ohio, and was accordingly ac- 
cepted. W T hen, therefore, the Redstone Association had 
its meeting, in which Mr. Campbell and others were to 
be excluded from its fellowship, the leaders of the move- 
ment against Mr. Campbell were deeply chagrined when 
they found their bird had flown, as he was no longer a 
member of their Association, therefore not under their 
jurisdiction. The following statement of the faith of 
the Wellsburg Church was presented to the Mahoning 
Association : 



164 HISTORY OF THE DISCIPLES OF CHRIST 

We have agreed to walk together in obedience to the au- 
thority and institution of our Lord and King, as exposed in 
the form of sound words delivered unto us by the apostles, 
evangelists, and prophets, of the Saviour, and recorded in the 
Holy Scriptures of the volume called the New Testament. 
Our views of this volume are briefly these: — We believe that 
the whole Christian religion is fully and explicitly developed 
in it, and that nothing is ever to be added thereto, either by 
any new revelations of the Spirit, or by any doctrines or com- 
mandments of men ; but that it is, as presented to us, perfectly 
adapted to all the wise and holy ends of its all-wise and 
benevolent Author. 

From this volume, with the Old Testament Scripture, which 
we also receive as of divine inspiration and authority, we 
learn everything necessary to be known of God, his works of 
creation, providence and redemption; and considering the Old 
Testament as containing the Jew's religion as fully as the New 
contains the Christian, we avail ourselves of both as con- 
taining everything profitable for doctrine, for reproof, for 
correction and instuction in righteousness, to make the man 
of God perfect, thoroughly furnished unto every good work. 
But we adhere to the New, as containing the whole Christian 
religion. The New teaches us — and we solemnly declare our 
belief of it — that Jesus of Nazareth is the Son of God, the 
Saviour, that was to come into the world; that died for our 
sins, was buried, and rose again on the third day from the 
dead, and ascended to the right hand of the Majesty on high; 
that after his ascension he sent down the Holy Spirit to con- 
vince the world of sin, of righteousness, and of judgment, by 
giving testimony of the Saviour, and by confirming the word 
of the apostles by signs, and miracles, and spiritual gifts; 
that every one that believeth, by means of the demonstration 
of the Holy Spirit and the power of God, is born of God, and 
overcometh the world, and hath eternal life abiding in him; 
that such persons, so born of the Spirit, are to receive the 
washing of water as well as the renewal of the Holy Spirit in 
order to admission into the Church of the living God. 

And that such being the natural darkness and enmity of 
the children of men, and their hearts so alienated from the life 
of God through the ignorance that is in them, and by their 
wicked works, none can enter into this kingdom of heaven but 
in consequence of the regeneration or renewal of the Holy 
Spirit. For it is now, as it ever was, that only to as many 
as received Him, who are born not of blood, nor the will of 
the flesh, but of God, does He give power to become the sons 
of God, even to them that believe in His name. For we are 
born again not of corruptible seed, but by the incorruptible 
seed of the word of God, which abideth forever. 

Our views of the church of God are also derived from the 
same source, and from it we are taught that it is a society of 
those who have believed the record that God gave of His Son, 



NEW FRIENDS BECOME ENEMIES 165 

that this record is their bond of union; that after a public 
profession of this faith, and immersion into the name of the 
Father, Son, and Holy Spirit, they are to be received and 
acknowledged as brethren for whom Christ died. That such 
a society has a right to appoint its own bishops and deacons, 
and to do all and everything belonging to a church of Christ, 
independent of any authority under heaven.* 

' It will be seen that this document makes the very dis- 
crimination between Jews and Christians, and also por- 
tions of the Bible which was mainly the ground of allega- 
tion against Mr. Campbell' with reference to his " Sermon 
on the Law." It is also characterised by several other 
statements, quite in harmony with the principles which 
had been enunciated in all Mr. Campbell had said or 
written before this time. Nevertheless, he was cordially 
received, and after a time this Association abandoned its 
creedal statements and agreed to take the Word of God 
as its Rule of Faith and Practice, the whole body of Bap- 
tists practically adopting Mr. CampbelPs principles and 
aims. 

Before this union with the Mahoning Association, Mr. 
Campbell had a memorable debate with Rev. John Walker, 
a minister of the Secession Presbyterian Church, held 
at Mount Pleasant, Ohio, in the year 1820. This debate 
was attended by a great concourse of people and created 
much local interest. In the year 1822 he held another 
debate with Rev. William McCalla, on Christian Baptism. 
This was held in Washington, Mason County, Kentucky. 
As these two debates were published, they enabled Mr. 
Campbell to disseminate very widely the views which he 
entertained on the whole subject of baptism, and incident- 
ally on many other matters connected with the Christian 
religion. 

It is proper to state that, at first, Mr. Campbell was 
opposed to oral debates, but after these two experiments 
he became satisfied that this was a most excellent way 
to propagate the views which he held. But, however this 
may have been, his debates gave him very considerable 
notoriety. His name was now prominent in all the 
churches, both Baptist and Pedo-Baptist, within the 
regions where the debates were held, and after their pub- 
lication, these debates were circulated far and wide, and 
did much to give Mr. Campbell the prominence which he 

* " History of the Disciples in the Western Reserve," by Hayden. 



166 HISTOKY OF THE DISCIPLES OF CHRIST 

now had as a religious teacher, especially throughout 
Kentucky, Ohio, and the middle West. 

In 1823, he became the publisher of the Christian Bap- 
tist, which was continued for seven successive years. 
This periodical became a most potent factor in the advo- 
cacy of the cause for which he was contending. As he 
still regarded himself a member of the Baptist Church,, 
he named his periodical " The CHRISTIAN BAPTIST," 
but in its columns were to be found some unsparing crit- 
icisms upon the Baptists themselves, as well as other 
religious denominations. Indeed, in these days he was 
practically a free lance, and did not hesitate to attack any 
knight of sectarianism, no matter how strongly fortified 
he seemed to be. This fearlessness of Mr. Campbell, his 
sublime courage in dealing with his adversaries, compelled 
admiration, even where his course of action may not have 
been approved. Some of his articles in the Christian 
Baptist are unequalled in strength by anything that was 
ever written before or since, and there is no doubt about 
the influence of these articles upon the religious convic- 
tions of the people during the years now under considera- 
tion. That Mr. Campbell himself was deeply conscious 
of the need of such a periodical is proved by the following 
extracts from the preface of the first number : 

No man can reasonably claim the attention of the public, 
unless he is fully persuaded that he has something of sufficient 
importance to offer. When so many writers are daily address- 
ing the religious community it may perhaps be demanded why 
another should solicit a reading? When so many religious 
papers are daily issuing from the press, why add another to 
the number ? To these and similar queries it may be answered 
— that, of all the periodical religious papers of this day, with 
which we have any acquaintance, but a few are of an inde- 
pendent character. They are generally devoted to the interest 
of some one or other of the religious sects which diversify the 
devout community; so much so, at least, that, being under 
control of the leading members of the respective sects, under 
whose auspices they exist, and to whose advancement they 
are destined, they are commonly enlisted in the support of 
such views and measures as are approbated by the leaders of 
each sect. And such must every sectarian paper be. It is a 
rarity seldom to be witnessed to see a person boldly opposing 
either the doctrinal errors or the unscriptural measures of a 
people with whom he has identified himself, and to whom he 
looks for approbation and support. If such a person appears 
in any party, he soon falls under the frowns of those who 



NEW FRIENDS BECOME ENEMIES 167 

either think themselves wiser than the reprover, or would wish 
so to appear. Hence it usually happens that such a character 
must lay his hand upon his mouth, or embrace the privilege of 
walking out of doors. Although this has usually been the 
case, we would hope that it would not always continue so to 
be. If this, however, had not usually happened, we would have 
had no Episcopalians, Presbyterians, Methodists, &c. If the 
party from which these sects sprang had received the admoni- 
tions and attended to the remonstrances of these bold and 
zealous men who first began to reprove and testify against it 
for alleged errors and evils existing in it, no separation would 
have taken place. Had the well-meant remonstrances of 
Luther, Calvin, and Wesley, been acknowledged and received 
by the sects to which they belonged, the mother would have 
been reformed, and the children would have lived under the 
same roof with her. But she would not. They were driven 
out of doors, and were compelled either to build a house for 
themselves or to lodge in the open air. As it has happened to 
those called teachers of religion, so it has happened to religious 
papers. Hence it is generally presumed that a paper will soon 
fall into disrepute if it dare to oppose the views or practices 
of the leaders of the people addressed. Editors generally, too 
sensible of this, are very cautious of what they publish. Some 
of them are very conscientiously attentive to avoid giving of- 
fence; insomuch, that when an article is presented for in- 
sertion, the first objection to it sometimes is, " The people will 
not like this, and you know a man must please his customers." 
All this may do very well when a writer proposes to please 
his readers, or when he pledges himself to support the tenets 
or practices of any people. But when the exhibition of truth 
and righteousness is proposed, neither the passions nor prej- 
udices of men — neither the reputation nor pecuniary interest 
of the writer should be consulted. 

To this course we have heard it objected, that, " should a 
writer on religious subjects assert the truth, oppose error, 
and reprove unrighteousness, with Christian fidelity, regard- 
less of pleasing or displeasing men, he might expect to starve 
to death if he seek his living thereby, or to be imprisoned and 
perhaps beheaded as John the Baptist was, should circum- 
stances permit." We shall not, in the meantime, oppose or 
assert the truth of this objection. We shall submit the prin- 
ciple to the test of experience, and practically prove its truth 
or falsehood. 

It is probable that the Christian Baptist was the 
first religious periodical, published in this country, that 
aimed to be wholly un sectarian, and free to say whatever 
the editor conceived to be the truth. He himself evidently 
was not entirely persuaded that such a periodical would 
be supported, but Alexander Campbell would never stop 



168 HISTORY OF THE DISCIPLES OF CHRIST 

to consider what might be the result of any advocacy of 
his. The only question that concerned him was what was 
his duty in the case. He always left the consequence with 
Him who sees the end from the beginning. This is what 
he says about that matter: 

We now commence a periodical paper pledged to no religious 
sect in Christendom, the express and avowed object of which 
is the eviction of truth and the exposure of error, as stated in 
the Prospectus. We expect to prove whether a paper per- 
fectly independent, free from any controlling jurisdiction ex- 
cept the Bible, will be read; or, whether it will be blasted by 
the poisonous breath of sectarian zeal and of an aspiring 
priesthood. As far as respects ourselves, we have long since 
afforded such evidence as would be admitted in most cases, of 
the disinterested nature of our efforts to propagate truth, in 
having always declined every pecuniary inducement that was 
offered, or that could have been expected, in adopting a course 
of public instruction suited to the times, the taste and the 
prejudices of men. Of this an apostle once boasted, that he 
had deprived his enemies of an occasion to say that he had 
made a gain of them. Yea, he affirms that, " as the truth of 
Christ is in me, no man shall stop me of this boasting in the 
regions of Achaia." But, adds he, " what I do, I will do that 
I may cut off occasion from them that desire occasion." So 
say we. 

He evidently did not wish to give offence to any of the 
religious parties by which he was surrounded, much less 
to the Baptists, with whom he was at this time associated. 
Nevertheless, he claimed the right to criticise them, as 
well as others, whenever and wherever they seemed to go 
away from the Divine Standard. And this he did not 
fail to do ever afterwards, and in one article, published 
in the Christian Baptist, he distinctly states that he would 
prefer to be ecclesiastically associated with pious Pedo- 
Baptists than with some of the Baptists with whom he was 
acquainted. While he always had a sincere affection for 
the fidelity of the Baptists with respect to the subject 
and action of baptism, he nevertheless was often mortified 
at their narrow sectarian spirit, and he did not hesitate 
to say so. But here is what he says about the attitude 
he desired to occupy with respect to denominations: 

It is very far from our design to give any just ground of 
offence to any, the weakest of the disciples of Christ, nor to 
those who make no pretensions to the Christian name; yet we 



NEW FRIENDS BECOME ENEMIES 169 

are assured that no man ever yet became an advocate of that 
faith which cost the lives of so many of the friends and 
advocates of it, that did not give offence to some. We are also 
assured that in speaking plainly and accordant to fact, of 
many things of high esteem at present, we will give offence. 
In all such cases we esteem the reasoning of Peter unanswer- 
able. It is better to hearken unto God, in his word, than to 
men, and to please him than all the world beside. There is 
another difficulty of which we are aware, that as some objects 
are manifestly good, and the means attempted for their ac- 
complishment manifestly evil, speaking against the means em- 
ployed we may be sometimes understood as opposing the object 
abstractly, especially by those who do not wish to understand, 
but rather to misrepresent. For instance — that the conver- 
sion of the heathen to the Christian religion is an object mani- 
festly good all Christians will acknowledge; yet every one 
acquainted with the history of the means employed, and of the 
success attendant on the means, must know that these means 
have not been blessed; and every intelligent Christian must 
know that many of the means employed have been manifestly 
evil. Besides, to convert the heathen to the popular Chris- 
tianity of these times would be an object of no great con- 
sequence, as the popular Christians themselves, for the most 
part, require to be converted to the Christianity of the New 
Testament. We have only one request to make of our readers 
— and that is an impartial and patient hearing; for Which we 
shall make them one promise, viz., that we shall neither approve 
nor censure anything without the clearest and most satis- 
factory evidence from reason and revelation. 

About this time the centre of the movement had changed 
from Pennsylvania and Virginia to Ohio and Kentucky. 
The union with the Mahoning Association gave the Camp- 
bells a wider influence, especially among the Baptists. 
The Creed of the Association was as follows : 

1. Three persons in the Godhead — The Father, the Word, 
and the Holy Ghost ; and these three are one. I. John v : 7. 

2. Eternal and personal election to holiness, and the 
adoption of children by Jesus Christ the Redeemer. Eph. 
i : 4, 5. 

3. The condemnation of all mankind in consequence of 
Adam's transgression. Rom. v : 16, 18. 

4. The depravity of all mankind, in all the faculties of the 
soul, the understanding, will, and affections. Col. i : 18 ; Acts 
xxvi : 18 ; Eph. iv : 18, 23 ; John v : 40 ; Rom. viii : 7. 

5. Particular redemption by the blood of Jesus Christ. 
Rom. v : 9 ; Isa. xxxv : 10 ; John vi : 37, 39. 

6. Pardon of all sin through the merits of Christ's blood to 
all true believers. I. John i : 7 ; Col. i : 14 ; Acts x : 43. 



170 HISTORY OF THE DISCIPLES OF CHRIST 

7. Free justification by the righteousness of Christ imputed 
to all true believers. Jer. xxxiii : 6 ; I. Cor. i : 30 ; Rom. ix : 5, 
18, 19. 

8. The irresistible power of the Holy Ghost in regeneration. 
Eph. ii : 1 ; John i : 13. 

9. The perseverance of the saints in grace, by the power of 
God unto eternal life. John x: 27, 28, 29; Col. iii: 3, 9; John 
x:29. 

10. Water baptism, by immersion of the whole body of the 
party, so as to be buried with Christ by baptism; and not by 
sprinkling or pouring, as the manner of some is. Mark i:9, 
10 ; John iii : 23 ; Acts viii : 38, 39 ; Rom. vi : 4 ; Col. ii : 12 ; Heb. 
x:22. 

11. The subjects of baptism: those who repent of their sins 
and believe in Christ, and openly confess faith in the Son of 
God. Matt, iii : 8 ; Acts viii : 37 ; x : 47. 

12. The everlasting punishment of the finally impenitent in 
as unlimited sense as the happiness of the righteous. Matt, 
xxv : 41-46 ; Mark iii : 29 ; Rev. xiv : 11. 

13. We believe that the first day of the week is Lord's Day, 
and that it ought to be held sacred to the memory of Christ's 
glorious resurrection, and devoted in a special manner to the 
duties of religion. 

Finally, we believe the Holy Scriptures to be the only and 
certain rules of faith and practice. - 

While at this time the leadership of the movement had 
been transferred to his son Alexander, Thomas Campbell 
was by no means inactive during the years preceding the 
issuance of the Christian Baptist; and as it is important 
to indicate some of the facts with which he was intimately 
associated, during the interval between the issuance of 
the " Declaration and Address " and w T hat followed in the 
next decade, it is thought w T ell to give the facts of this 
history in the language of the son, w T ho wrote the life of 
his father; and although there is a slight repetition in it 
of matters already considered, it is believed that the fol- 
lowing liberal extract is important just here, as the facts 
are narrated by Alexander Campbell himself, and he is 
entitled to be heard in so important a case: 

Having now for some three years sought, and laboured for 
congenial Christian society in the Southwest without finding 
it, Father Campbell again determined to seek such society 
elsewhere. About this time his son Alexander, who was en- 
gaged in teaching a classical seminary on Buffalo Creek, 
Brooke County, Virginia, expressed to his father, by letter, his 
desire that he would return to Western Virginia and assist 
him in his educational labours where he could also enjoy that 



NEW FRIENDS BECOME ENEMIES 171 

Christian society which lie had failed to find in the West. 
Accordingly in the Autumn of 1819, he removed his family to 
Washington County, Pennsylvania, the former field of his 
evangelical labours, within a few miles of his son's residence, 
and in the vicinity of one of the first two congregations of the 
current reformation which he had planted some ten years pre- 
viously. In connection with his duties as assistant in the 
classical department of Buffalo Seminary, he resumed the 
pastoral care of the Brush Run congregation, in the vicinity 
of which he now resided. 

After an absence of some ten years, Father Campbell found, 
upon his return to Washington County, that but little effort 
had been made to advance the cause of that religious reforma- 
tion which he had inaugurated in the year 1810, upon the 
basis of his " Declaration and Address " before the Washing- 
ton Christian Association. 

Besides the two congregations which he had constituted in 
1810, but some four congregations had been added. Of these, 
two had been formed in Brooke County, Virginia, one in Harri- 
son County, Ohio, and one in Guernsey County, Ohio, so that 
at the beginning of the year 1820 their numerical strength in 
all could not much have exceeded two hundred members. The 
two congregations in Brooke County were established chiefly 
by the ministerial labours of his son Alexander Campbell, who, 
about the year 1816, visited the cities of Philadelphia and 
New York, in the character of a Baptist minister, to raise 
funds for the erection of a church edifice in the town of Wells- 
burgh. The other congregation was organised, and, for some 
time, met in his own house. Prior to the formation of these 
churches, Father Campbell and his son Alexander, during the 
years of 1811, 1812, 1813, and 1814, had been occasionally 
making preaching excursions in the counties of Jefferson, Bel- 
mont, and Harrison, Ohio ; and up into Western Pennsylvania, 
as far as the foot of the Laurel Ridge, into the counties of 
Westmoreland and Fayette. In those days meeting houses 
were but few in those sections of the country, and, therefore, 
their addresses to the people were mostly delivered in their 
barns and forests, where often vast crowds assembled to hear 
the word. Much of the good seed of the word was, during 
this period, thus sown broadcast among the people. The two 
congregations of Harrison and Guernsey Counties were a por- 
tion of the fruit of their labours in that region. They found 
also many excellent brethren in the above named counties of 
Pennsylvania, in connection with the Baptists. And about 
the year 1815 a union of these six congregations upon the in- 
spired word alone, was proposed and effected between them and 
the Baptists during one of the sessions of the Redstone Baptist 
Association in Western Pennsylvania. 

The union on principle was, however, neither so cordial nor 
so general as could have been desired. Not a few of the 
Baptists of that Association were yet enslaved to the authority 



172 HISTORY OF THE DISCIPLES OF CHRIST 

of creeds and Church standards of orthodoxy. The disaffec- 
tion, however, was much more among the preachers than the 
people. Most of the latter, indeed, gladly heard the word; 
while not a few of the former manifested not a little of the 
leaven of jealousy and envy toward those who were eloquent 
and mighty in the defence and advocacy of the Divine word 
alone as the proper standard of the Christian Church in all 
matters of faith, doctrine, and practice. 

This disaffection was not a little aggravated by a discourse 
delivered before this Association at its next session after the 
union. Alexander Campbell was appointed to deliver the 
opening discourse of said session, in 1816. This discourse 
known now as his Sermon on the Law gave great offence to a 
number of their preachers. Measured by their standard, the 
Philadelphia Confession of Faith, it was anything but ortho- 
dox — wholly inconsistent with their preconceived notions both 
of the Law and the Gospel As this sermon has since been 
given to the readers of the Millennial Harbinger, we shall not 
notice the line of argument adopted by the speaker to show 
that Christians are not under the law of Moses ; or, that we are 
convinced or convicted of sin, converted and saved by the 
Gospel, and thereby furnished for all good works, without the 
need of a legal religion, primarily and exclusively instituted 
for the natural seed of Abraham, and which never did, nor 
never could, justify any one who worshipped under it. This 
view of the law gave great offence to some two or three of the 
preachers; who, however, never attempted to meet in fair and 
open discourse the merits of the argument. But to men aspir- 
ing to clerical pre-eminence, the thought or feeling of defeat 
could not be anything other than mortifying. And who can 
set bounds to the hostile attacks of mortified pride and envy? 
Messrs. Brownfield, Fry, and a few other malcontents, were 
unwearied in their opposition to Father Campbell and son, 
because of their uncompromising opposition to the idol of 
that faction, of which these men were the leaders. 

Year after year, before this Association, they were indicted 
by a self-constituted ecclesiastical court, on the charge of 
heterodoxy, and made to answer to the indictment. Contrary 
to all righteous law, they were repeatedly placed in jeopardy 
for the same offence, the accused having shown in the previous 
trial that the charge of heresy, on the ground of rejecting the 
Philadelphia Confession of Faith, was a non sequitur, and 
accordingly had been acquitted by the jurors ; but as the jurors 
in the case were not unanimous, this self-constituted court 
demanded another trial. In a subsequent trial their hope 
seemed to be that if they could not sustain the charge of 
heresy, they could, in the meantime, tamper with the prejudices 
and weaknesses of brethren under their influences, and thereby 
lessen the unanimity of the Churches in favour of the de- 
fendants in the case, and increase the chances of success in 
their ultimate excommunication from the Baptist communion. 



NEW FRIENDS BECOME ENEMIES 173 

At no subsequent trial had they any charge to prefer against 
the defendants, but by the arts of intimidation and misrepre- 
sentation, they now hoped to be able to gain a majority of 
votes in favour of their excommunication. Father Campbell 
and son foreseeing their unhallowed purpose, and the in- 
iquitous means in use to accomplish it, withdrew their con- 
nection from the Redstone Baptist Association, and united 
themselves with the Mahoning Baptist Association, which had 
its session shortly before that of the Redstone Baptist Associa- 
tion, and by this step frustrated the preconcerted measures of 
the latter for the excommunication of Father Campbell 
and son, with the six congregations of the same faith and 
order, from the fellowship and communion of the regular 
Baptists. 

The Redstone Baptist Association having shortly met in con- 
vention, what must have been their surprise and mortification 
upon receiving a letter from Father Campbell and son, in 
the name of the congregations whom they had formerly repre- 
sented as a constituent part of that said Association, inform- 
ing said body that said congregations were to be regarded as 
no longer in connection with them, they having recently 
united in Church-fellowship with the Mahoning Baptist Asso- 
ciation, on the Western Reserve, with which they now stand 
in Christian Church-fellowship. The Mahoning Baptist Asso- 
ciation, being much more enlightened and liberal in their views 
of the truth, cordially received Father Campbell, with the other 
delegates of said Churches who accompanied him, into Church- 
fellowship upon the New Testament platform alone. This new 
connection with the Baptists was desirable on several accounts. 
It gave a ready access to the families and congregations of 
the most intelligent portion of religious society in that region 
of country. Most of the ministers and congregations com- 
posing this Association had but little respect for the authority 
of human creeds as terms of Christian Church-fellowship. Not 
a few of these Churches, in after years, when taught the insti- 
tutions of the Lord more perfectly, became identified with the 
Disciples. After the aforesaid union of the Disciples with this 
Association, its progress was evidently toward a radical 
reformation in principle and practice. It assumed every year 
less the form of an ecclesiastical body met to legislate for the 
churches under its care, and to determine the faith and stand- 
ing of these churches. As the faith and order of the primitive 
churches were better understood, the preaching brethren felt 
more like urging the claims of the Divine love as set forth in 
the Gospel for the salvation of sinners, than of legislating for 
the Christian Churches; a work which they now began to see 
had been fully and infallibly done by those prime ministers of 
Christ, the apostles, whom he had placed upon twelve thrones 
to give laws to his people; and that instead of instituting a 
court of inquiry for ascertaining the standing of churches as 
to faith or orthodoxy, they could much better employ the time 



174 HISTOEY OF THE DISCIPLES OF CHRIST 

"in teaching and exhorting the brethren to love and good 
works," and " to examine themselves whether they were in the 
faith." 

Father Campbell during this period, made several preaching 
tours through that region, and did much in edifying and con- 
firming the brethren in the faith and order of the apostolic 
churches. After a few years every vestige of a regular Baptist 
Association had worn off these annual meetings. They were 
now called " Big Meetings." Vast crowds assembled daily, 
for some three or four days. Many congregations, scattered 
over an area of some one hundred and fifty miles square, were 
represented at these meetings. The order of exercises was, 
first to receive the reports of the delegates with respect to the 
numerical strength and order of Christian worship of each 
congregation, and the things that were wanting; after which, 
the exercises consisted of songs of praise, prayer, preaching, 
teaching, and concluded with a series of exhortations from a 
few of the elders. During these meetings numbers frequently 
came forward and confessed the Lord. And such at present is 
the character of these annual assemblages of the brethren 
whenever held throughout the States. 

The reader cannot but perceive in this brief narrative of 
the progress of truth, its mighty power when received by men 
of honest minds, not only to deliver them from the dominion 
of error, but also to impart to the mind and heart a peace and 
joy which is peculiarly the fruit of the pure word of the Lord 
as it was preached and taught by his apostles. Father Camp- 
bell, upon every such exhibition of its power, felt himself but 
the more assured of the correctness of his positions, and was 
but the more convinced of the futility and folly of preaching 
any other Gospel, or teaching any other doctrine to save and 
beautify men than that which was plainly preached and taught 
by the holy apostles. Nor did any one more sincerely regret 
than did Father Campbell, the substitution of theological 
systems and religious philosophies for the living and effectual 
word of the Gospel, in its gracious and glorious facts, so clearly 
and forcibly set forth by the preaching and teaching of the 
holy Twelve. Himself misguided by his religious teachers, he 
was made to feel the bewildering influence of such religious 
speculations during the early period of his ministry. Year 
after year had he spent in reading and critically examining 
the best and most orthodox works of the age, in search after 
the truth that saves and beautifies its possessor. 

How diverse soever the conclusions of their authors, they 
all laid their premises upon proof-texts drawn from the Bible; 
and if the premises were made up of the Scriptures, and the 
reasoning fair, conclusion must be in accordance with Divine 
Truth. And, hence, every religious system thus based upon 
the Bible, was a proper foundation for the true Church of 
Christ. But Father Campbell finally came to another logical 
conclusion, that if Scriptural deductions were the proper 



NEW FKXENDS BECOME ENEMIES 175 

material for the foundation of the Christian Church, then the 
existence of sectional Churches is all right, they being all 
Scriptural. This was to him indeed a startling conclusion. 
But this conclusion was inadmissible; it proved too much; 
it would justify divisions in the Christian Church. But the 
apostles most pointedly condemn all such divisions as schisms 
in the spiritual body of Christ, and the founders of them as 
carnal men, who have not the spirit of Christ; he concluded, 
therefore, that there must be some flaw in the premises. He 
therefore re-examined the premises, and asked the question: 
Are deductions from isolated passages of the Holy Scriptures 
the contextual and proper meaning of those passages? They 
cannot be; for all heresies have been thus originated and 
propagated. The true contextual meaning of the passage has 
been overlooked or disregarded and perverted, so as to teach 
error rather than the truth taught by the context. Again, 
it was asked : Are deductions fair and legitimate though they 
be the material which the Head of the Church has made the 
foundation of his Church? A careful and devout reading and 
study ofthe holy Scriptures led Father Campbell to a very dif- 
ferent conclusion. As there is but one mystical body or 
Church of Christ, it must have its own appropriate founda- 
tion. Father Campbell, in quest of this foundation, abandoned 
as hopeless all those theological works which had been for 
years his daily study in connection with the Bible. He now 
reads and examines the Bible alone to the rejection of all un- 
inspired writings. His search ere long is crowned with suc- 
cess. A person, yes, a person, and not a theory or system 
of doctrine, is the one and only true foundation of that Church 
against which neither earth nor Hades shall prevail. But it 
was from no scriptural inference that he had arrived at this 
great truth. The question was forever settled by a plain and 
positive declaration : " Thou art the Christ, the son of the 
living God," said Peter. " Blessed art thou, Peter, for upon 
this rock I will build my Church," said Christ. Paul, a wise 
master-builder, like Peter, also laid the foundation. Other 
foundation, said he, can no man lay than that which is laid, 
which is Jesus the Christ. For the confirmation, peace, and 
joy of believers, Father Campbell was wont to represent the 
members of Christ's body as the living stones of a great 
spiritual temple, all rejoicing in one spirit, having the one 
hope, the one Lord, the one faith, the one baptism, and the one 
God and Father of all. 

With the discovery of this grand fundamental truth of the 
Christian Church and institution, Father Campbell closed for- 
ever his readings of religious controversies. The Bible thence- 
forth, with him, was the book to which he bowed with a most 
devout and reverential spirit, and most heartily vowed ex- 
clusive allegiance to the teachings of Moses and Christ, of 
apostles and prophets. * 

* " Life of Thomas Campbell," by Alexander Campbell. 



176 HISTORY OF THE DISCIPLES OF CHRIST 

In August, 1826, a meeting of the Mahoning Baptist 
Association was held at Canfield, Ohio, and among the 
ministers in attendance were Thomas Campbell and Alex- 
under Campbell, A. Bentley, Walter Scott, Sidney Rigdon, 
Thomas Miller, William West, Corbley Martin, and Jacob 
Osborne. This was a memorable meeting, and especially 
the meeting on Sunday, which was held in the Congrega- 
tional meeting-house in the centre of the town. The fol- 
lowing extract gives a vivid description of what took 
place : 

At a very early hour it was filled and many around it 
endeavoured to hear. Rigdon and Scott preached in the morn- 
ing. Some having heard the eloquent preacher from Pitts- 
burg, left the meeting, supposing they had heard Mr. Camp- 
bell, whose name had already become famous. Mr. Campbell 
followed after a brief recess. He founded his discourse on 
Malachi iv : 2 : " Unto you that fear my name, shall the Son 
of righteousness arise with healings in his wings." He an- 
nounced his theme, " The Progress of Revealed Light." His 
discourse abounded in thoughts so fresh, he made his theme so 
luminous and instructive that the most rapt attention followed 
bim throughout the delivery. 

Seizing on the evident analogy between light and knowledge, 
and using the former, as the Scripture everywhere does, as a 
metaphor for the latter, the eloquent preacher exhibited the 
gradual and progressive unfolding of divine revelation under 
four successive periods of development, which he characterised 
as, 1st. The Starlight Age; 2d. The Moonlight Age; 3d. The 
Twilight Age; 4th. The Sunlight Age; and employed these 
respectively to explain, 1st, The Patriarchal; 2d, The Jewish 
Dispensation; 3d, The Ministry of John the Baptist, with the 
personal ministry of the Lord on the earth; and 4th, The full 
glory of the perfect system of salvation under the apostles 
when the Holy Spirit was poured out on them, after the 
ascension and coronation of Jesus as Lord of all. Under his 
remarks, and applications of the theme, the whole Bible be- 
came luminous with a light it never before seemed to possess. 
The scope of the whole book appeared clear and intelligible; 
its parts were so shown to be in harmony with each other, and 
with the whole, that the exhibition of the subject seemed little 
else to many than a new revelation, like a " second sun risen 
on midnoon," shedding a flood of light on a book hitherto 
looked upon as dark and mysterious. The style of the preacher 
was plain, common-sense, manly. His argumentation was 
sweeping, powerful, and convincing; and above all, and better, 
his manner of preaching formed so pleasing and instructive a 
contrast with the customary style of taking a text merely or 
of sermonising in which the mystery prevailed and the " dark- 






NEW FRIENDS BECOME ENEMIES 177 

ness " became " visible," that the assembly listened to the last 
of a long address scarcely conscious of the lapse of time. 
At the conclusion of the sermon, after dwelling with earnest 
and thrilling eloquence on the glory of the gospel dispensation, 
the consummation of all the revelations of God, the Sun of 
righteousness " now risen with healing in his wings," putting 
an end to the moonlight and starlight ages, he proceeded: — 

" The day of light, so illustrious in its beginning, became 
cloudy. The Papacy arose and darkened the heavens for a 
long period, obscuring the brightness of the risen glory of the 
Sun of righteousness so that men grouped in darkness. By 
the reformation of the 17th century that dark cloud was broken 
in fragments; heavens of gospel light are still obscured 
by many clouds — the sects of various names — the promise is 
that ' at evening time it shall be light.' The primitive gospel, 
in its effulgence and power, is yet to shine out in its original 
splendour to regenerate the world." 

That discourse was never forgotten. It never will be. It 
formed an era in respect to the gospel on the Western Reserve. 
The shell of sect-sermons was broken. The Bible was a new 
book; its meaning could be comprehended; its language could 
be understood. * 

Alexander Campbell's visits to the Western Reserve in- 
cluded attendance at the ministers' meetings, as well as 
the annual gatherings of the Association, and his presence 
at all these assembles gave a new impetus to the movement, 
which began to spread in all directions throughout North- 
ern and Eastern Ohio, as well as in some parts of the 
south and west. 

* " History of the Disciples in the Western Reserve." 



CHAPTER V 

WALTER SCOTT AND THE NEW DOCTRINE OF BAPTISM 

IN August, 1827, the Mahoning Association met at New 
Lisbon, Ohio. Walter Scott, who was then preach- 
ing at Steubenville, Ohio, was appointed Evangelist. 
On the way to this meeting, Alexander Campbell stopped 
at Scott's home and asked him to attend the meeting. 
Scott rather hesitated, but finally threw himself into the 
work with all the zeal which he possessed. 

He was born October 31, 1796, in Dumfriesshire, Scot- 
land, and was educated at the University of Edinburgh. 
He came to America in 1818, and at first settled in Pitts- 
burg. He there met Mr. Forrester, who had been closely 
associated with the Campbells from the very beginning 
of the movement and was thoroughly in sympathy with 
their leading contention. It was not long until Mr. Scott 
became deeply interested, and w T hen Mr. Campbell met 
him on his way to the meeting of the Mahoning Associa- 
tion at New Lisbon, Scott was already much inclined to 
give himself wholly to the new movement. Both in his 
personality, education, and remarkable gifts as a speaker, 
he was just the man for the crisis which had arisen. As 
soon as he had a clear comprehension of the Gospel, as it 
was now presented to him, he became an enthusiastic 
advocate of it. To use the language of Professor C. L. 
Loos, who heard him frequently, " he was filled with an 
all-consuming passion to preach to men. It was to him 
the restored light of heaven that now shone forth in full 
radiance after ages of observation. His speech was like 
fire. His setting forth of the newly found truth was 
wondrously complete, exact, and clear. The people saw 
the Scriptural doctrine, such was the logical accuracy 
and symmetry of his arguments, so vivid was his presenta- 
tion of it. It broke upon the people like a new revelation 
from heaven. The New Testament — the whole Bible — now 
became greatly intelligible to them." 

178 



SCOTT AND NEW DOCTRINE OF BAPTISM 179 

The present writer knew him intimately for several 
years, and he bears willing testimony to the truth of this 
characterisation. Scott was a marvel as a speaker when 
he was at his best, and not the least characteristic was his 
great simplicity. He was child-like in this respect. His 
discourses were as luminous as night itself, and his ear- 
nestness as warm as heat itself. He has been rightly 
classed with Thomas Campbell, Alexander Campbell, and 
Robert Richardson as constituting one of the Big Four of 
the reformation in its early days. Barton W. Stone be- 
longed to another group, viz., Stone, John Smith, John 
Rogers, and John T. Johnson. 

In his debates with Mr. Walker and McCalla, Alex- 
ander Campbell had used two arguments against infant 
baptism which were entirely new to the Baptists at that 
day. One was that the arguments usually made by the 
Pedo-Baptists on the ground that the Old and New Cov- 
enants are practically identical, is entirely faulty, since 
the Old Covenant has been abrogated by the New. This 
identity of the Covenants, or the Testaments, as they are 
usually called, was the very foundation of Mr. Walker's 
contention ; and it was in the complete annihilation of this 
foundation that Alexander Campbell's victory over Walker 
was so apparent. Nevertheless, the irony of this whole 
matter consisted in the fact that Mr. Campbell's position 
on this subject was the very ground of the opposition to 
him in the Redstone Baptist Association. His debate with 
Mr. Walker, in its principle, was only a repetition of his 
great sermon on the Law which had given such offence to 
some of the leaders of the Redstone Association in 1816. 
But when Mr. Campbell gained his signal victory over 
Walker many of the Baptists began to re-examine the re- 
lation of the Covenants, and not a few came over to Mr. 
Campbell's position. 

Another new argument was based upon the design of 
baptism. In his debate with Mr. Walker, he foreshadowed 
his view on this subject, but it did not take very defi- 
nite form until his debate with Mr. McCalla. In the 
latter debate, he said, " the water of baptism, then, 
formally washes away our sins. The blood of Christ 
really washes away our sins. Paul's sins were really 
pardoned when he believed. Yet he had no solemn pledge 
of the fact, no formal acquittal, no formal purgation 



180 HISTOKY OF THE DISCIPLES OF CHRIST 

of his sins, until he washed them away in the waters of 
baptism/' 

While this was not a very clear statement of the case, 
from a Scriptural point of view, it evidently shows that 
Mr. Campbell was attaching much more importance to 
baptism at this time than was usually done by the Baptists, 
their position being that baptism has nothing whatever to 
do with remission of sins, but is a mere expression of 
loyalty to Christ after the penitent believer's sins are 
pardoned. Mr. Campbell's position meant more than this, 
though it did not mean as much as it did when he came to 
see a little further into the subject. A Baptist preacher 
once quoted the above quotation to John Smith, of Ken- 
tucky, in proof that Mr. Campbell at one time said what 
was not far from the truth as regards the design of bap- 
tism, and that his position was very different from what 
he afterwards held. Mr. Smith replied by saying that 
" Mr. Campbell said what he did in the McCalla debate 
while he was a Baptist, but when he left the Baptists he 
had more sense." 

It was Walter Scott who gave emphasis to the doctrine 
of " baptism for the remission of sins." * The scene of 
his first proclamation of that great truth was at New 
Lisbon, Columbiana County, Ohio. The Baptist Church 
at that place had become acquainted with Scott, during the 
meeting of the Mahoning Association, and consequently 
were delighted when he made an appointment to preach a 
series of discourses in their Church on the " Ancient Gos- 
pel." Scott was a most eloquent speaker, and the people 
of the community were equally pleased that they were to 

* " Mr. Scott's biographer, Wm. Baxter, ascribes the authorship of the 
new doctrine of " Baptism for the remission of Sins " to Mr. Scott. This 
is not correct. Mr. Campbell had talked this matter over with Mr. 
Scott some time before the New Lisbon meeting; Mr. Scott finally acquiesc- 
ing in Mr. Campbell's view. It is true that Mr. Scott was the first to 
preach baptism as one of the conditions of forgiveness, but he did not 
discover this important truth. Mr. Campbell came to adopt it somewhat 
gradually, but before Scott preached it, Mr. Campbell had fully accepted 
the view which has ever since been held by the Disciples. As a matter 
of fact, neither Mr. Campbell nor Mr. Scott claimed to have discovered 
it. They both claimed that it was as old as Christianity itself, and Mr. 
Campbell subsequently was at pains to show that it was the view held by 
the oldest theologians of all ages of the Christian Church. Campbell and 
Scott simply claimed that they uncovered this truth and gave it practical 
significance at a time when it was almost buried under the rubbish of 
traditions. Neither Mr. Campbell nor any of his associates claimed to 
have discovered anything; all any one claimed was a return to the Apos- 
tolic faith and practice. 



SCOTT AND NEW DOCTRINE OF BAPTISM 181 

have the privilege of hearing a man so distinguished for 
his pulpit power. 

When Scott arrived on Sunday to fill his appointment, 
every seat in the building was literally crowded, and soon 
even standing room was at a premium. Scott was just 
the man to be moved to the highest point of his power by 
such an occasion. The following vivid description of this 
meeting is worth quoting: 

His theme was the confession of Peter, Matt, xvi : 16 : " Thou 
art the Christ, the Son of the living God," and the promise 
which grew out of it, that he should have entrusted to him 
the keys of the kingdom of heaven. The declaration of Peter 
was a theme upon which he had thought for years; it was a 
fact which he regarded the four gospels as written to establish ; 
to which type and prophecy had pointed in all the ages gone 
by; which the Heavenly Father had announced when Jesus 
came up from the waters of Jordan and the Spirit descended 
and abode upon him, and which was repeated again amid the 
awful grandeur and solemnity of the transfiguration scene. 
He then proceeded to show that the foundation truth of 
Christianity was the divine nature of the Lord Jesus — the 
central truth around which all the others revolved, and from 
which they derived their efficacy and importance — and that 
the belief of it was calculated to produce such love in the 
heart of him who believed it as would lead him to true obedi- 
ence to the object of his faith and love. To show how that 
faith and love were to be manifested, he quoted the language 
of the great commission, and called attention to the fact that 
Jesus had taught his apostles " that repentance and remission 
of sins should be preached in his name among all nations, 
beginning at Jerusalem." He then led his hearers to Jeru- 
salem on the memorable Pentecost and bade them listen to an 
authoritative announcement of the law of Christ, now to be 
made known for the first time, by the same Peter to whom 
Christ had promised to give the keys of the kingdom of heaven, 
which he represented as meaning the conditions upon which 
the guilty might find pardon at the hands of the risen, 
ascended, and glorified Son of God, and enter his kingdom. 

After a rapid yet graphic review of Peter's discourse, he 
pointed out its effect on those that heard him, and bade them 
mark the inquiry which a deep conviction of the truth they 
had heard forced from the lips of the heart-pierced multitudes, 
who, in their agony at the discovery that they had put to death 
the Son of God, their own long-expected Messiah, "cried out, 
Men and brethren, what shall we do?" and then, with flash- 
ing eye and impassioned manner, as if he fully realised that 
he was but re-echoing the words of one who spake as the 
Spirit gave him utterance, he gave the reply, " Repent and 
be baptised, every one of you, in the name of Jesus Christ, for 



182 HISTORY OF THE DISCIPLES OF CHRIST 

the remission of sins, and ye shall receive the gift of the 
Holy Spirit." He then, with great force and power, made his 
application; he insisted that the conditions were unchanged, 
that the Word of God meant what it said, and that to receive 
and obey it was to obey God and to imitate the example of 
those who, under the preaching of the apostles, gladly accepted 
the gospel message. His discourse was long, but his hearers 
marked not the flight of time ; the Baptists forgot, in admira- 
tion of its scriptural beauty and simplicity, that it was con- 
rary to much in their own teaching and practice; some of 
them who had been, in a measure, enlightened before, re- 
joiced in the truth the moment they received it; and to others, 
who had long been perplexed by the difficulties and contra- 
dictions of the discordant views of the day, it was like light 
to weary travellers long benighted and lost. The man of all 
others, however, in that community who would most have de- 
lighted in and gladly accepted those views, so old and yet so 
new, was not there, although almost in hearing of the preacher, 
who, with such eloquence and power, was setting forth the 
primitive gospel. This was Wm. Amend, a pious, God-fearing 
man, a member of the Presbyterian Church, and regarded by 
his neighbours as an " Israelite indeed." He had for some 
time entertained the same views as those Mr. Scott was then 
preaching in that place for the first time, but was not aware 
that any one agreed with him. He was under the impression 
that all the churches — his own among the number, had de- 
parted from the plain teachings of the Word of God. He had 
discovered, some time before, that infant baptism was not 
taught in the Bible, and, consequently, that he was not a 
baptised man; the mode of baptism seemed also to him to 
have been changed, and he sought his pastor, and asked to 
be immersed. He endeavoured to convince him that it was 
wrong, but finding that he could not be turned from his pur- 
pose, he proposed to immerse him privately, lest others of his 
flock might be unsettled in their minds by his doing so, and 
closed by saying that baptism was not essential to salvation. 
Mr. Amend regarded everything that Christ had ordained as 
being essential, and replied that he should not immerse him at 
all ; that he would wait until he found a man who believed the 
Gospel, and who could, without any scruple, administer the 
ordinance as he conceived it to be taught in the New Testa- 
ment. 

He was invited a day or two before to hear Mr. Scott, but 
knowing nothing of his views, he supposed that he preached 
much as others did, but agreed to go and hear him. It was 
near the close of the services when he reached the Baptist 
Church and joined the crowd at the door, who were unable to 
get into the house. The first sentence he heard aroused and 
excited him; it sounded like that gospel which he had read 
with such interest at home, but never had heard from the pulpit 
before. He now felt a great anxiety to see the man who was 



SCOTT AND NEW DOCTRINE OP BAPTISM 183 

speaking so much like the oracles of God, and pressed through 
the throng into the house. Mr. Dibble, the clerk of the church, 
saw him enter, and knowing that he had been seeking and 
longing to find a man who would preach as the Word of God 
read, thought within himself, " Had Mr. Amend been here dur- 
ing all those discourse I feel sure he would have found what 
he has so long sought in vain. I wish the preacher would re- 
peat what he said before he came in." Greatly to his surprise 
the preacher did give a brief review of the various points of 
his discourse, insisting that the Word of God meant what it 
said, and urging his hearers to trust that Word implicitly. He 
rehearsed again the Jerusalem scene, called attention to the 
earnest, anxious cry of the multitude, and the comforting reply 
of the apostle, " Repent, and be baptised, every one of you, 
in the name of Jesus Christ for the remission of sins, and ye 
shall receive the gift of the Holy Ghost." He invited any one 
present who believed with all his heart, to yield to the terms 
proposed in the words of the apostle, and show by a willing 
obedience his trust in the Lord of life and glory. Mr. Amend 
pressed his way through the crowd to the preacher and made 
known his purpose; made a public declaration of his belief in 
the Lord Jesus Christ and his willingness to obey him, and 
on the same day, in a beautiful, clear stream which flows on 
the southern border of the town, in the presence of a great 
multitude, he was baptised in the name of Jesus Christ for 
the remission of sins.* 

The effect of this preaching and the baptism of Mr. 
Amend were electrical. The whole community was stirred. 
Mr. Scott continued his labours during the following week 
and many others, who had been unable to accept the usual 
teaching upon the subject of conversion, saw for the first 
time their w T ay into the Kingdom of God. The result 
was that Scott's name and the new doctrine became prac- 
tically household words, and from that time forward the 
great Evangelist continued to give baptism a prominent 
place in the preaching of the Gospel. He afterwards 
generalised the whole scheme of redemption under three 
heads : 

1. Evangelical. 

2. Transitional. 

3. Ecclesiastical. 

But at the time just now under consideration, his 
scheme comprehended the whole subject under seven 
divisions : 

1. It introduced Faith on Evidence. 2. Repentance on 
Motive. 3. Obedience on Authority. 4. It put the gift of the 

*"Life of Walter Scott," by William Baxter. 



184 HISTORY OF THE DISCIPLES OF CHRIST 

Holy Spirit where the Scriptures put it. 5. It restored the. 
creed of our religion to its proper place and eminence above 
all other things in the gospel. 6. It limited the faith and love 
of the gospel to a person; not a doctrine or a fact. 7. It 
delivered from false centres of affection, as well as false centres 
of faith; for while it held up the Lord Jesus Christ in his 
divine nature or faith, it also held him up in his offices for 
affection; for it baptised men for remission of sins by his 
blood. A doctrine was no longer the centre.* 

This style of preaching was at least intelligible to the 
popular mind. The whole subject of conversion was at 
this time much obscured by mysticism, abstract operations 
of the Holy Spirit, and indefiniteness as to the time when 
and place where the penitent believer could be assured 
of pardon. Among the Baptists, what was called a 
" Christian experience " was usually accepted as the evi- 
dence of pardon. These "experiences " were sometimes 
very curious and ludicrous. They nearly always lacked 
dignity and were, for the most part, wholly without even 
a Scriptural reference, to say nothing of misapplication 
of Scripture, even when it w r as mentioned. The new doc- 
trine, however, had both Scripture and definiteness to 
recommend it. Whoever read the New Testament with 
care could not fail to see that there was in many passages 
a close connection between baptism and remission of 
sins, and these Scriptures became a powerful instrumen- 
tality in the hands of as eloquent a preacher as Mr. Scott 
was. He quoted these texts with a full assurance of 
faith, and there was no doubt as to their meaning from 
his point of view. To the average inquirer his preaching 
was like a new revelation from Heaven. Hundreds of 
people declared that they now for the first time could 
read their titles clear, for the reason that they could 
quote the Word of God for every step they had taken in 
accepting the Gospel of Christ. 

Of course there were some who railed against the new 
doctrine. It was called " Salvation by Water," or " Water 
Salvation." With those who were more serious and better 
informed it w T as regarded with very great suspicion, be- 
cause it seemed to verge closely upon the doctrine of " bap- 
tismal regeneration." In view of this fact, not a few of 
the preachers became alarmed, and began a strong oppo- 
sition to Scott and his new doctrine of baptism. But 

* " Historical Documents," p. 7. 



SCOTT AND NEW DOCTRINE OF BAPTISM 185 

all the same Scott was really sweeping everything before 
him. The whole Western Reserve was deeply affected 
by the new movement. The Mahoning Association prac- 
tically unanimously came over to the movement, abandon- 
ing their articles of faith, and agreeing to take the Word 
of God as their all-sufficient rule of faith and practice. 
Mr. Scott's preaching was quite different from the popu- 
lar preaching in another respect. He insisted that faith 
is personal, not doctrinal. In short, it was a hearty ac- 
ceptance of Jesus as the Christ, the Son of the living God. 
With him it was not so much that the creeds were wrong 
in this or that respect, but they had nothing to do with 
the sinner's salvation. He was called upon to look to 
Christ for this, to believe in Christ with all his heart, 
and the question of doctrine, if any such question should 
arise, could be settled after he became a Christian. It 
was the duty of an evangelist to preach the Gospel, and 
this comprehended facts, commands, and promises; facts 
to be believed, commands to be obeyed, and promises to 
be enjoyed. The facts were all embraced in the proposi- 
tion that Jesus is the Christ, the Son of the living God. 
Mr. Scott declared that this Christ is our Prophet, Priest, 
and King. Our Prophet to teach us, our Priest to inter- 
cede for us, and our King to rule over us. The transitional 
part of Christianity was covered by the conditions of the 
Gospel, namely faith, repentance, and baptism, the last 
being the consummating act of the penitent believer in 
passing from darkness to light, from the power of Satan 
to God; or in other words, baptism is the act by which 
the penitent believer's state is changed; faith changing 
the heart, repentence the life, and baptism the state. 
Perhaps some of these generalisations were not specially 
insisted upon at the time now under consideration, but 
these became the watchwords of the movement during its 
progress after this time. 

But Mr. Scott was not only an efficient evangelist; he 
was also a graceful and effective writer. He became ac- 
tively associated with Mr. Campbell in the very beginning 
of the Christian Baptist. Indeed, Mr. Campbell consulted 
him in making the arrangements for the publication of 
that periodical, and Mr. Scott became a regular contribu- 
tor to its pages, usually writing under the pseudonym of 
" Philip." Many of the most trenchant articles of that 



186 HISTORY OF THE DISCIPLES OF CHRIST 

remarkable magazine were written by Mr. Scott. It was 
chiefly in these articles that he laid the foundation for 
his subsequent mature works, such as the " Messiahship 
or the Great Demonstration.'' This latter is one of the 
most remarkable books that were produced during the 
lifetime of Mr. Scott. His work on the " Gospel Re- 
stored " was of great value to the Reformation at the time 
it was issued from the press. It is yet a classic with 
the Disciples, and doubtless the young preachers could 
not do better than to read these works of Mr. Scott. As 
the " Gospel Restored " is founded upon a very luminous 
generalisation, it may be well to quote from its preface 
the following paragraph : 

In the tenth number of the Millennial Harbinger, for 1831, 
the restoration of the true gospel is referred to, in the following 
manner : " Brother Walter Scott, who, in the fall of 1827, 
arranged the several items of faith, repentance, baptism, re- 
mission of sins, the Holy Spirit, and eternal life, restored 
them in this order to the church under the title of the ancient 
gospel, and preached it successfully to the world — has written 
a discourse," etc. In the Evangelist, for 1832, the following 
paragraph, of the connection between the above elements and 
sin, which they are intended to destroy, occurs : " In regard to 
sinners and sin, six things are to be considered — the love of it, 
the practice of it, the state of it, the guilt of it, the power of 
it, and the punishment of it. The first three relate to the sin- 
ner; the last three to sin. Now faith, repentance, and baptism 
refer to the first three, the love, and practice, and state of 
sin; while remission, the Holy Spirit, and the resurrection 
relate to the last three, the guilt, and power, and punishment 
of sin. In other words, brethren, to make us see the beauty 
and perfection of the gospel theory as devised by God; faith 
is to destroy the love of sin, repentance to destroy the practice 
of it, baptism the state of it, remission the guilt of it, the 
Spirit the power of it, and the resurrection to destroy the 
punishment of sin; so that the last enemy, death, will be 
destroyed. 

It will be seen by the foregoing that Mr. Scott made at 
least three very practical contributions to the great move- 
ment which he had espoused, and whose principles he 
advocated with such ability. 

(1.) His insistence upon the personal element in the 
Gospel as a thing to be preached, rather than doctrines, 
whether true or false. With him all Gospel preaching 
centered in Jesus, the Christ, the Son of the living God. 






SCOTT AND NEW DOCTRINE OF BAPTISM 187 

(2.) His insistence that baptism is the consummating 
act of the sinner's return to God; that when the sinner 
believes with all his heart, repents sincerely of his sins, 
the final act by which he definitely takes his stand on the 
side of Christ, is baptism; and this makes conversion de- 
pend upon the action of the subject, and practically as- 
sumes that conversion itself is active, just as the Greek 
word which expresses it requires it to be, for " epistrepho " 
is in the active voice. Conversion, therefore, is not some- 
thing that is done for the sinner, or in the sinner, but 
something he himself does. He must, therefore, believe 
for himself, repent for himself, be baptised for himself; 
the last act consummating the transitional part of his 
return to God. By dividing the whole of Christianity 
into the three parts indicated by Mr. Scott, namely, evan- 
gelical, transitional, and ecclesiastical, the whole subject 
took on a new aspect in the popular mind ; and Mr. Scott's 
preaching, as well as that of those associated with 
him, became well nigh irresistible, not only because of 
the important matter presented, but also because it 
was presented with such clearness, force, and enthu- 
siasm. 

(3.) Mr. Scott made a very distinct and important con- 
tribution to the movement in his differentiating the 
Church, or the ecclesiastical part of Christianity, from 
the other two parts, to which attention has already been 
called. He showed that in this relationship the penitent 
baptised believer had certain promises made to him which 
could now be realised and enjoyed. These promises were 
remission of sins, the gift of the Holy Spirit, and the hope 
of Eternal Life. 

Mr. Scott's work was very influential in shaping the 
character and giving success to the religious movement 
with which he had become so enthusiastically identified. 
When he espoused its cause, he practically burned the 
bridges and gave himself unreservedly to its advocacy both 
day and night. In some respects, he was the most 
scholarly man, excepting the Campbells, who was identi- 
fied with the movement at this time. But it was as a 
public speaker that his influence was most felt. His mag- 
netic personality, behind a voice which was matchless in 
its unique melody, gave him unrivalled power in the pulpit. 
His earnestness, also, was like a flame of fire. He knew 



188 HISTORY OF THE DISCIPLES OF CHRIST 

no such word as fail, and when he was pleading with 
sinners to accept the Saviour, or with sectarians to aban- 
don their denominational positions, he was practically 
irresistible. 

But not the least element of power was the definite, 
reasonable, and Scriptural plea which he had to present. 
His new doctrine of baptism for the remission of sins 
may have been overworked occasionally, and in the case 
of a few men who accepted this doctrine, there was doubt- 
less sometimes an imperfect statement of it; so that the 
opposition to it was not altogether without some founda- 
tion in reason. Nevertheless, as it was stated by Scott 
and advocated by the more intelligent men associated 
with him, it was a most potent element in evangelisation. 
The difficulty with the popular doctrine of conversion was 
mainly in the fact that there was no place in the whole 
process where the sinner could know definitely that his 
sins were forgiven. He was taught to rely upon feeling, 
or what was called " Christian Experience,"' and as this 
was variable, and altogether without Scriptural warrant, 
it did not bring a satisfactory assurance to those who were 
seeking salvation. The mourners' bench was substituted 
for obedience, and the sinner was urged to rely upon emo- 
tional states for the evidence of his pardon. Scott's new 
view of the matter gave the assurance of the Word of 
God. When the sinner believed in the Lord Jesus Christ 
with all his heart, confessing Him before men, and turn- 
ing away from his sins, he was then ready to be baptised, 
and this baptism was the consummating act on his part 
of his return to God, and he had the assurance of Scrip- 
ural testimony that his sins were pardoned; consequently 
he was not left in doubt as to his religious state, for if 
the Word of God is to be believed, then he was undoubtedly 
forgiven, because he had done what that Word requires 
in order to forgiveness. 

It was not affirmed that no one could obtain forgiveness 
except through the ordinance of baptism; but it was 
affirmed that baptism was included in the Divine Plan, 
and that when the sinner had the privilege of meeting all 
the conditions of this plan, baptism was the place where 
and time when he received forgiveness of sins through 
faith in the name of Christ and through the efficacy of 
his redeeming blood. 



SCOTT AND NEW DOCTRINE OP BAPTISM 189 

Whatever else may be said of this contention, it certainly 
had great advantages as an evangelistic method. It had 
definiteness. It dealt with time and place. It drew a 
distinct line between the sinner out of Christ and the 
believer in Christ. The advocates of this view utterly 
repudiated the popular doctrine of baptismal regeneration, 
but, at the same time, they advocated an important place 
for baptism in the evangelistic programme. Instead of 
baptism being an ordinance of the Church, they insisted 
that it was an ordinance of the Gospel. It came before the 
Church, and was one of the conditions of the Gospel ante- 
ceding Church relationship. 

In looking over the whole field of operations, as this 
field presented itself during Mr. Scott's active evangelistic 
work, it seems highly probable that his view of the design 
of baptism had more to do with his great success than 
perhaps any other thing. In any case, it must be ad- 
mitted that the new doctrine was very attractive to those 
who studied the Scriptures, and it is also true that the 
earnest way in which this doctrine was preached greatly 
stimulated the study of the Scriptures as they had not 
been studied before this doctrine was preached. 

It was not long until Scott had gathered about him 
other men who became very influential in carrying on the 
work in the Western Reserve. Such men as Joseph Gas- 
ton, John Whitacre, John Secrest, James G. Mitchell, 
Adamson Bentley, Cyrus Bosworth, John Henry, Marcus 
Bosworth, Jacob Osborne, the Haydens, and many others 
too numerous to mention, became active participants in 
the movement during its early stages, many of whom were 
second only to Scott in their evangelistic zeal and their 
intelligent, forcible advocacy of the plea. But it was 
Walter Scott who brought into the movement the emphatic 
evangelistic element, and it is perhaps due to him more 
than to any one else that the movement has always been 
characterised for its strong note of evangelism. However, 
it is only fair to state the fact that the Stone movement 
in Kentucky, which ultimately reached Ohio, and some 
parts of the Western Reserve, was also characterised by 
a strong evangelistic tendency. But the Stone movement 
very largely ignored, or else did not at least emphasise 
the third important fact in preaching the whole Gospel. 
From a Scriptural point of view, in order to preach the 



190 HISTORY OF THE DISCIPLES OF CHRIST 

whole Gospel, it is necessary to declare first of all that 
men are sinners, and second, that Jesus is the Saviour of 
sinners, and third, how this Saviour saves these sinners. 
The Stone movement dealt very earnestly and intelligently 
with the first two, but, after all, it left the sinner un- 
certain as to how the Saviour would save them. This last 
was the thing that Scott made clear as it had not been 
made before. It was the added statement in the Gospel 
message which gave the sinner an assurance that when 
he had complied with the conditions of the Gospel, he 
was undoubtedly saved from his sins, and that he had the 
Word of God to substantiate his contention. It will be 
seen, therefore, that while the Stone movement was evan- 
gelistic in its character, it did not do much more than had 
been done, in the days that were passed, with respect to 
a definite Gospel message. It was, therefore, from the 
Western Eeserve, under the influence of Walter Scott 
that the full evangelistic note of the Reformation rang 
out. This fact should be accepted as one of the well 
attested facts connected with the genesis of the Camp- 
bellian Reformation. 

As a specimen of the nature of the contention with 
respect to baptism, in the early days of the Reformation 
in the Western Reserve, the following incident is an ex- 
ample of many others that might be mentioned. At one 
of A. B. Green's meetings there was a Miss Langworthy 
among the converts. The Congregational minister be- 
came much excited at seeing the people so deluded and 
led away in error, as he supposed them to be. Mr. Green 
had taught the converts simply to believe in the Lord 
Jesus Christ as their Saviour, and to trust honestly to 
His Gospel Word of Promise, " He that believeth and is 
baptised shall be saved." The Congregational minister 
came in the crowd to the meeting, and noting Miss Lang- 
worthy's presence, he took the liberty to call her attention 
to the danger of the error she was embracing. " Why," 
she innocently responded, " has not the Lord told us to 
come and be baptised?" "Oh, I tell you," said the min- 
ister, " it is a most pernicious doctrine, and you are ex- 
posing yourself and being damned if you believe it." 
" But," she responded, " the Saviour said that ' he that 
believeth and is baptised shall be saved,' and now if I 
believe on Him with all my heart and am baptised, will 



SCOTT AND NEW DOCTRINE OF BAPTISM 191 

He damn me? " This ended the discussion. Meantime, 
Green did not say a word, perceiving that the young 
woman in her tears and simplicity was effectually defend- 
ing the faith. Such incidents only strengthened the cause 
which was advocated by the Reformers of that period. 



CHAPTER VI 

SCRIPTURAL MEANING OF BAPTISM 

THE doctrine of Christian baptism for the remission 
of sins became snch a prominent feature of the re- 
formatory movement that it deserves a separate 
chapter for a somewhat exhaustive statement with regard 
to it. 

It is probable that in no other respect have the " Re- 
formers," as they were called in those days, been more 
shamefully misrepresented. However, it is probable that 
the misrepresentation, at least in many cases, was unin- 
tentional. The new view was so radically different from 
the general understanding of the matter by religious 
teachers, at the period under consideration, it is not at all 
remarkable that many thoroughly conscientious, and even 
intelligent, people regarded the doctrine of baptism, as 
presented by the " Reformers," as essentially the doctrine 
of " baptismal regeneration." Every one knows how diffi- 
cult it is to overcome honest prejudices. It is charitable 
to believe that very many of those who opposed the new 
doctrine did so because they thoroughly misunderstood its 
meaning, and especially as it required of them an entire 
reconstruction of their views as to the design of baptism. 
But another reason may be given for the violent oppo- 
sition which the new doctrine received. Alexander Camp- 
bell himself admitted that the early Church made baptism 
and regeneration equivalent terms, and from a Scriptural 
point of view this contention was justifiable. The diffi- 
culty in the case was mainly in the meaning Mr. Campbell 
ascribed to regeneration, not to baptism. Regeneration 
was used in the sense of a process of which baptism was 
simply the consummating act. But the popular view of 
regeneration, during the time of the Campbells, was that 
" Regeneration " is an act of God. It is not simply re- 
ferring to Him as its giver, and, in that same sense its 
author, as He is the giver of faith or of repentance. 

192 



SCRIPTURAL MEANING OF BAPTISM 193 

It is not an act by which argument and persuasion, or 
by moral power, He induces the sinner to reform. But it 
is an act of which He is the agent. It is God who re- 
generates. The soul is regenerated. In this sense the 
soul is passive in regeneration, which (subjectively con- 
sidered) is a change wrought in us, not an act performed 
by us. . . . Regeneration is not only an act of God, 
but also an act of His almighty power. Raising Lazarus 
from the dead was an act of omnipotence. Nothing inter- 
vened between the volition and the effect. The act of 
quickening was the act of God." * 

It can readily be seen that those who held to this view 
of regeneration could not admit that baptism had any- 
thing to do with it, since it is " wholly an act of God." 
But Mr. Campbell's contention was that this doctrine of 
regeneration was itself unscriptural, and also contrary 
to the teaching of the Ante-Nicene fathers. However, if 
regeneration is to be confined simply to a divine act, an 
implantation of the new life in the sinner by the Holy 
Spirit, or by God Himself, as Dr. Hodge presents the 
matter, then Mr. Campbell and his associates did not be- 
lieve that baptism had anything to do with the question of 
regeneration. Hence their contention had to do with the 
word regeneration rather than with baptism. No one 
taught more earnestly the importance of faith and re- 
pentance, as antecedents of baptism, than Mr. Campbell 
and those associated with him. His book on baptism is 
entitled " Christian Baptism, with its Antecedents and 
Consequents." In this book Mr. Campbell sets forth, 
in a very comprehensive manner, his whole view, and the 
following liberal extract will serve to correct any false 
impression that may have been entertained with respect 
to his mature teaching with respect to the matter : 

In the evangelical dispensation of justification, it is in some 
sense connected with seven causes. Paul affirms that a man 
is justified by faith: Rom. v:l; Gal. ii : 16 ; iii : 24. In the 
second place, he states that, " we are justified freely by his 
grace " : Rom. iii : 24 ; Titus iii : 7. In the third place, on an- 
other occasion, he teaches that " we are justified by Christ's 
blood": Rom. v:9. Again, in the fourth place, he says that 
" we are justified by the name of our Lord Jesus, and by the 
spirit of our God " : I. Cor. vi : 11. To the Galatians, in the 

*'" Systematic Theology," by Dr. Hodge. 



194 HISTORY OF THE DISCIPLES OF CHRIST 

fifth place, he declares, that " we are justified by Christ " : Gal. 
ii : 16. In the sixth place, Isaiah says. " we are justified by 
knowledge " : Isa. liii : 11. And James, in the seventh place, 
says, " we are justified by icorks " : chap, ii : 21. Thus, by 
Divine authority, faith is connected as an effect, in some sense, 
of seven causes, viz. Faith, Grace, the Blood of Christ, the 
Name of the Lord, Knowledge, Christ, and Works. May it 
not, then, be asked, " Why do so many select one of these only 
as essential to justification? This is one of the evidences of 
the violence of sectarianism. 

Call these causes or means of justification and they may 
severally indicate an influence or an instrumentality in the 
consummation of this great act of Divine favour. He that 
assumes any one or two of them, as the exclusive or one only 
essential cause of a sinner's justification, acts arbitrarily and 
hazardously, rather than discreetly or according to the oracles 
of God. We choose rather to give to them severally a Divine 
significance, and consequently, a proper place in the consum- 
mation of evangelical justification. We feel obliged to use the 
same reason and discretion in ascertaining the developments of 
this work of Divine grace, that we may employ in searching 
into the works of God in nature and in moral government. 
How many agents and laws of nature co-operate in providing 
our daily bread Suns rise and set, moons wax and wane, tides 
ebb and flow, the planets observe their cycles, morning, noon, 
and night, perform their functions, the clouds pour their 
treasures into the bosom of the thirsty earth, the dews distil 
their freshness on the tender blade, and the electric fluid, un- 
observed, in perpetual motion, as the anima mundi ministers 
to life in every form of vegetable, animal, and human existence. 

Why, then, to reason's ear should it sound discordant or to 
reason's eye appear uncouth, that, in the scheme of redemption 
and regeneration, God's instrumentalities should be as numer- 
ous and as various, yet as co-operative as those in outward 
and sensible nature? 

Again, let us survey the works of man to man, his modes and 
forms of action in the consummation of some grand scheme of 
human benefaction. Take, for example, that philanthropist 
who, standing on the seashore, descries a shipwrecked crew 
clinging to a portion of the wreck, tossed to and fro among 
the foaming billows of an angry sea. He calls to his son and 
commands him to seize a boat and hasten to the rescue. He 
obeys. Cheerfully he plies the oars, and fearlessly struggles 
through many a conflicting wave, till he reaches the almost 
famished and fainting crew. He commands them to seize his 
arm and let go the wreck, and he will help them into his boat. 
They obey, and, all aboard, he commands them to grasp each 
his oar and co-operate with him in seeking the port of safety. 
They cheerfully co-operate, and are saved. 

The spectators and the narrators of this scene form and ex- 
press very different views of it. One says the perishing crew 



SCRIPTURAL MEANING OF BAPTISM 195 

were saved by a man on the shore ; another, by his son ; another 
by a boat ; another, by getting into a boat ; another, by rowing 
themselves to the shore; another, by a favourable breeze. 

They all told the truth. There is no contradiction in their 
misrepresentations. But a philosopher says they were saved 
by all these means together. Such is the case before us. 

These means may be regarded as causes co-operating in the 
result, all necessary, not one of them superfluous. But some 
one of them, to one person; another, to a second person; 
another, to a third person; and another, to a fourth, appears 
more prominent than the others; consequently, in narrating 
the deliverance, he ascribes it mainly to that cause which, 
at the time, made the most enduring impression on his own 
mind. 

But the calm, contemplative thinker thus arranges these 
concurrent causes. The original or moving cause was the hu- 
manity and kindness of the father that stood on the shore and 
saw them about to perish. His son, who took the boat and im- 
perilled his life, was the efficient or meritorious cause. The 
boat itself was the instrumental cause. The knowledge of 
their own condition and the kind invitation tendered to the 
sufferers was the disposing cause. Their consenting to the 
condition was the formal cause. Their seizing the boat with 
their hands and springing into it was the immediate cause. 
And their co-operating rowing to the shore was the concurrent 
and effectual cause of their salvation. 

Had any one of the Apostles been accosted by captious, in- 
quisitive, and speculative partisans for a reconciliation of all 
he had said, or that his fellow-labourers had said in their nar- 
ratives, or allusions to particular persons, scenes, or events 
happening in his presence, or under his administration of 
affairs; had he been requested to explain and reconcile them 
with what he, or others of equal authority, had on other 
occasions said or written concerning them, doubtless, in some 
way he could and would have explained them. Indeed, in the 
common experience of all courts of enquiry, and tribunals of 
justice, where numerous statements are made on questions of 
facts, by a single witness, and, still more, when a plurality are 
examined, such diversified representations are made rather to 
the confirmation than to the detriment or disparagement of the 
import or the credibility of these statements. How often, and 
by how many cavillers have the Four Gospels been subjected 
to such ordeals, on such pretences? But who has yet found 
good reasons to disparage or discredit these narratives on ac- 
count of such assaults or misunderstanding? 

No question agitated since the era of Protestantism has 
occupied so much attention, or concentrated a greater amount 
of learning and research than the question of justification by 
faith; not, indeed, because of the inherent difficulties of the 
subject, but because of the defection and apostasy of the papal 
hierarchy, and the thick pall of darkness and error with which 



196 HISTORY OP THE DISCIPLES OF CHRIST 

it had developed the whole Bible. One extreme generates 
another. Hence the terminology of the most orthodox schools 
on this subject is neither so scriptural nor so intelligible as 
the great importance of the subject demands. 

To harmonise the seven statements found in the Bible on this 
subject, we know no method more rational or more scriptural 
than that indicated in the illustration given. We are par- 
doned and treated as righteous, or, in other words, we are 
justified by the grace of God the Father, as the original and 
moving cause; by Christ his Son, and by the blood or sacrifice, 
as the meritorious cause; by faith and knowledge, as instru- 
mental causes ; by our convictions of sin and penitence, as the 
disposing cause; and by works, as the concurrent or con- 
comitant cause. This, however, is justifying God in justifying 
us. " You see," said the Apostle James, " how faith wrought 
by works/' in the case of Abraham, when he offered up his son 
upon the altar ; " and by works his faith was made perfect." 
Indeed, true faith necessarily works; therefore, a working 
faith is the only true, real, and proper faith in Divine or 
human esteem. 

Faith without works is no more faith than a corpse is a man. 
It is, therefore, aptly, by high authority, regarded as " dead." 
Faith alone, or faith without works, profits nothing. But, as 
Romanists taught works without faith, Protestants have some- 
times taught faith without works. The latter quote Paul, and 
the former quote James, as plenary authority. But the two 
Apostles have fallen into bad hands. Paul never preached 
faith without works, nor James works without faith. Between 
these parties, the Apostles have been much abused. 

Controversies generate new terms or affix new ideas to 
words. The question between Calvin and Arminius — or be- 
tween their followers — is not the identical question between 
Paul and the Jews, or James and nominal Christians. 

The works of the law, and the works of faith are as different 
as law and gospel. Works, indeed, are to be considered as 
the embodiments of views, thoughts, emotions, volitions, and 
feelings. They are appreciable indications of the states of the 
mind; sensible exponents of the condition of the inner man. 
For example he that seeks justification by the works of the 
law is not in a state of mind to be justified by the blood of 
Christ, or by the grace of God; he is ignorant of himself, 
ignorant of God; consequently, too proud of his powers to 
condescend to be pardoned or justified by the mere mercy and 
merits of another. Rich, and independent in his views of him- 
self, he cannot think of being a debtor to the worth and com- 
passion of one who contemplates him as ruined and undone 
forever. He is too proud to be vain, or too vain to be proud 
of himself. In either view, he cannot submit to the righteous- 
ness of faith. For this purpose, Paul says of the Pharasaic 
Jews, " They, being ignorant of God's righteousness and going 
about to establish their own righteousness, have not submitted 



SCRIPTURAL MEANING OF BAPTISM 197 

themselves to the righteousness of God," or to that righteous- 
ness which God has provided for the ungodly. 

On the other hand, the works of him that is justified by faith 
are exponents of an essentially different state of mind. He is 
humble, dependent, grateful. Feeling himself undone, ruined, 
a debtor without hope to pay, he sues for mercy, and mercy is 
obtained ; he is grateful, thankful, and humble, before God. In 
this view of the matter, to justify a man for any work of which 
he is capable, would be to confirm him in carnality, selfishness, 
and pride. But, convinced, humbled, emptied of himself, and 
learning, through faith in the gospel, that God has provided a 
ransom for the ruined, the wretched, and the undone, he gladly 
accepts pardon through sovereign mercy, and humbles himself 
to a state of absolute dependence on the merits and mercy of 
another. Justification by faith in Christ is, then, the em- 
bodiment of views in perfect harmony with truth, with our 
condition, with the whole revealed character of God, and, 
necessarily, tends to humility, gratitude, piety and humanity; 
while justification sought by works as naturally tends to pride, 
ingratitude, impiety, and inhumanity. 

Such being the true philosophy of justification by faith, and 
of justification sought and supposed to be obtained by works 
of law, we need not marvel that the God of all grace, after 
having sent his Son into our world to become a sacrifice for 
us — to die for our sins, and to rise again for our justification — 
should have instituted faith in him, in his death, burial, and 
resurrection, as the means of a perfect reconciliation to him- 
self, commanding us not only to cherish this faith in our 
hearts, but exhibit it by a visible death to sin; a burial with 
Christ to sin, and a rising again to walk into a new life, ex- 
pressed and symbolised by an immersion in water, into the 
name of the Father, of the Son, and of the Holy Spirit, not as 
a work of righteousness, but as a mere confession of our faith 
in what he did for us, and of our fixed purpose to walk with 
him. Hence, it is the only suitable institution to such an in- 
dication, as being, not a moral work of righteousness, but a 
mere passive surrendering of ourselves to die, to be buried, and 
to be raised again by the merit and aid of another. 

Baptism, is, therefore, no work of law, no moral duty, no 
moral righteousness, but a simple putting on of Christ and 
placing ourselves wholly in his hand and under his guidance. 
It is an open, sensible, voluntary expression of our faith in 
Christ, a visible embodiment of faith, to which, as being thus 
perfected, the promise of the remission of sins is divinely an- 
nexed. In one word, it is faith perfected. Hence, when Paul 
exegetically develops its blessings, he says, " But you are 
washed, but you are sanctified, but you are justified in the 
name of the Lord Jesus, and by the spirit of our Lord." Thus 
justification, sanctification, and adoption — the three most 
precious gifts of the gospel — are evangelically connected with 
faith in the Lord Jesus Christ and baptism unto his death. 



198 HISTORY OF THE DISCIPLES OP CHRIST 

The immediate baptism of the first converts after faith is 
satisfactorily explained in this view of it: three thousand in 
one day believed and were baptised. The jailer and his family 
were enlightened, believed, and were baptised the same hour 
of the night. Paul himself, as soon as he had recovered from 
the influence of the supernatural brightness which deprived 
him of sight, and before he had eaten or drunk anything, was 
commanded without delay, to be forthwith baptised. " And 
he arose and was baptised." Baptism, with them, was the 
perfecting, or confession of their faith. The Ethiopian eunuch, 
on his journey in the desert, is as striking an example of this 
as are the cases named. It was " putting on Christ " as their 
righteousness. 

Baptism, without faith, is of no value whatever; for in 
truth, baptism is but the actual and symbolic profession of 
faith. It is its legitimate embodiment and consummation. 
And whatever virtue there is in it, or connected with it, is but 
the virtue of faith in the blood of Christ applied to the con- 
science and to the heart. The burial in water is a burial in 
Christ and with Christ. " For in him shall all the seed of 
Israel," the believing children of Abraham, " be justified," and 
in him, " and not in themselves, shall they glory." It is, then, 
the sensible and experimental deliverance from both the guilt 
and the pollution of sin ; and for this reason, or in this view of 
it, believing penitents, when enquiring what they should do, 
were uniformly commanded by the ambassadors of Christ to 
be " baptised for the remission of sins " as God's own way, 
under the New institution, of receiving sinners into favour, 
through the death, burial, and resurrection of his Son into 
whose name especially, as well as by whose mediatorial au- 
thority, they were commanded to be, on confession, buried in 
baptism. 

Salvation, in the aggregate, is all of grace; and all the 
parts of it, consequently, gracious. Nor do we, in truth, in 
obeying the Gospel, or in being buried in baptism, make void, 
either law or gospel, but establish and confirm both. * 

Of course it must be conceded that some of the oppo- 
sition to the new view of baptism was owing to the igno- 
rance of the clergy at the time it was announced and 
advocated. 

In the regions where the Campbells, Mr. Scott, and their 
associates laboured there were very few educated men in 
the ministry of any of the religious denominations. This 
was especially true of the Baptists, with whom Mr. Camp- 
bell had become identified after his immersion. These 
ignorant ministers began a most persistent opposition to 
the Campbellian movement, and they made their attack 

* " Campbell on Baptism," pp. 279-285. 



SCRIPTURAL MEANING OF BAPTISM 199 

on the leaders of this movement mainly from the point 
of view of baptism and regeneration. It is easy to see 
how Mr. Campbell could be charged by ignorant men 
with holding heretical views on the subject of the work 
of the Holy Spirit, as well as on the design of baptism. 
If regeneration was directly wholly a divine act, then 
Mr. Campbell was necessarily heterodox as regards the 
work of the Holy Spirit and also the design of baptism. 

But when Mr. Campbell's view became thoroughly un- 
derstood many of the more intelligent ministers of the 
Baptist Church, as well as other denominations, could 
very easily see that the whole matter in discussion turned 
upon the meaning of the word regeneration rather than 
the meaning of baptism. At any rate, it became increas- 
ingly certain that Mr. Campbell was, from a Scriptural 
point of view, not only orthodox, but his position offered 
an immense advantage as an element in evangelical work. 
It was from this practical point of view of the new posi- 
tion, as we have already seen, that Mr. Scott and those 
associated with him in evangelistic work demonstrated 
the great value of baptism as one of the conditions in the 
Gospel plan of salvation. It ought to be stated just here 
that while the Disciples have always held to the view of 
baptism as presented in the foregoing considerations, they 
have never made the acceptance of their view a test of 
religious fellowship. Indeed, they have urged their view 
mainly on the ground of its scripturalness and its prac- 
tical character in the evangelistic programme. 

In a work entitled " The Fundamental Error of Chris- 
tendom," * a very conservative view is presented, and yet 
it is certain that this view is generally adopted by the 
Disciples of the present day. 

It is believed that a practical solution of this difficult 
problem may be found in at least three directions. In 
the first place, we may limit regeneration to the antecedent 
work of the Holy Spirit through the Gospel in producing 
faith and begetting in us the new life, and then allow 
that baptism may take the place of a covenant, or " Sac- 
ramenturn," in which the believer takes upon himself the 
obligations of the Divine government, while at the same 
time he receives the assurance of pardon by relying upon 
the testimony, " He that believeth and is baptised shall 

* By W. T. Moore, Christian Publishing Co., St. Louis, Mo. 



200 HISTORY OF THE DISCIPLES OF CHRIST 

be saved." In the second place, the term " regeneration " 
may be regarded as including everything belonging to the 
new birth, or the return of the sinner to God ; and in this 
case baptism would be properly the consummating act of 
all that is involved in the change, or the decisive act by 
which the believing penitent definitely takes up his cross 
to follow Christ. This view would seem to be in harmony 
with Peter's teaching (I. Peter iii : 21) that baptism is 
the "answer (Greek decision) of a good conscience to- 
wards God." Hence it is the act by which the penitent 
believer definitely and fully accepts Christ and takes his 
position on the Lord's side. Or, in the third place, we 
need not concern ourselves with any special theory of 
either regeneration or baptism, but simply insist upon 
all that the Lord has commanded, without formulating 
anything whatever. 

This last is, doubtless, the safest course to pursue, and 
consequently this is the course many Disciples would most 
earnestly recommend in order to Christian union. From 
almost the very beginning of the Christian era down to the 
present time speculations and theories with regard to bap- 
tism have been a perpetual source of discord and strife, and 
even now there really seems little hope of peace while we 
are engaged in adding to or taking from the Word of 
God. In my judgment, it is quite useless to think seri- 
ously of Christian union until the baptismal question is 
solved, and it seems to me that no satisfactory solution 
will be reached unless we are willing to take a practical 
view of the whole matter by simply following the plain" 
teaching of the Scriptures. 

But I am thankful there is a sure way to peace, and 
this is by recognising the supreme authority of our Lord 
Jesus Christ in this matter as in all other things. He 
has evidently spoken definitely upon the baptismal ques- 
tion. There can be no doubt about the fact that He com- 
manded it. Indeed, He himself submitted to baptism in 
order that He might fulfil all righteousness, or ratify 
every Divine institution. Ought we not to be as loyal 
to Him as He was to His Father? Surely if we call Him 
Lord, Lord, we ought to do the things which He says. 
And if, when He tells us to be baptised, we willingly sub- 
mit to the ordinance, it does not matter much whether we 
understand the whole meaning or not. When the Israel- 




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SCRIPTURAL MEANING OP BAPTISM 201 

ites were told to look to the brazen serpent and be healed, 
it is by no means certain that any of them understood the 
philosophy of the Lord's appointment; but all the same, 
both safety and loyalty required implicit obedience to what 
they had been divinely commanded to do. 

No one supposes that Naaman understood the secret 
of Divine healing when, in obedience to the commandment 
of Elisha, he dipped seven times in the River Jordan ; 
and yet he could not have been healed had he not done 
what the prophet told him to do. Is not this, after all, 
the best way to treat the question of baptism? The Lord 
has commanded it, and His Apostles everywhere practised 
it. Is not this a sufficient reason why we should attend 
to it as soon as we heartily believe in the Lord Jesus 
Christ? 

Surely there is no need for hair-splitting on this ques- 
tion any more than other questions which have furnished 
such a battleground for Christians of all ages. Loyalty 
is what our Divine King wants, and this can only be 
given to Him by a hearty submission to His will whenever 
and wherever that will is made known. This, I believe, 
is the only sure solution of the baptismal question; and 
as this question lies at the very basis of all feasible plans 
for permanent Christian union, I most earnestly hope 
that all who love our Lord and Master, and would sur- 
render everything in order to honour Him, will, from 
this day forward, determine, by the help of God, to be 
true to Christ's commandments, even though this should 
involve submission to the Divine ordinance of believer's 
baptism. 

It would be easy enough to quote volumes from the 
writings of the Disciples, positively contradicting the 
charges which have been made against them in reference 
to their teaching concerning the design of baptism. As 
already intimated, they have perhaps sometimes been hon- 
estly misunderstood, but evidently no legitimate construc- 
tion of their teaching will yield the notion that they have 
at any time ever taught the doctrine of baptismal regen- 
eration as that doctrine is understood in the popular mind. 
Undoubtedly the text which has been the battleground be- 
tween Disciples and their opponents, with respect to the 
design of baptism, is Acts ii : 38, and it may be well to 
give an exposition of this passage from one of their 



202 HISTORY OF THE DISCIPLES OF CHRIST 

writers, as this will show not only the Disciple view of 
the legitimate place of baptism, but also will illustrate 
their inductive method of settling everything by the teach- 
ing of the Scriptures: 

Let us study carefully the following passage : " And 
Peter said to them: Repent and be baptised each one of 
you, upon the name of Jesus Christ in order to the re- 
mission of your sins, and you shall receive the gift of the 
Holy Spirit." (Acts ii: 38.) 

There are at least two extreme views with respect to 
this passage, and these both have a bad influence on the 
practical results of evangelistic labour. One view makes 
too much of baptism, teaching in effect the doctrine of 
" baptismal regeneration," while the other makes too little 
of baptism, and consequently this fine saying of Peter is 
very seldom if ever used in the ministry of those who hold 
this view. Indeed, it is believed that not many preachers 
of the evangelical sort ever quote this passage at all in 
these beginning days of the twentieth century. 

Now, why is this? Has the passage ceased to possess 
any binding force, as an authoritative declaration of the 
Holy Spirit? Is it no longer to be consulted when seek- 
ing to know the Divine way of dealing with earnest in- 
quirers? I ask these questions because I have a notion 
that the passage has special importance in determining 
the way of salvation. Not that it settles everything. 
Not that it even settles anything without the concurrent 
evidence of other Scripture. But if the most obvious in- 
terpretation of this text, not only does not contradict 
other parts of the Word of God, but is really supported 
by the whole tenor of Divine teaching, then we should 
certainly be slow to neglect it in our preaching, and es- 
pecially in instructing earnest inquirers. It seems to me 
its importance is emphasised in the light of the facts in 
which it stands. It is the first deliverance of the Holy 
Spirit's teaching after the fulfilment of the promise which 
our Lord made to His disciples. The disciples were com- 
manded to " tarry at Jerusalem until they were endued 
with power from on high." At Pentecost they received that 
power, and Peter, the very person who had been specially 
chosen to open the new kingdom, is the speaker. He 
preaches a most remarkable sermon, concluding with a 
splendid climax : " Therefore, let all the house of Israel 



SCRIPTURAL MEANING OP BAPTISM 203 

know assuredly that God hath made that same Jesus, whom 
ye have crucified, both Lord and Christ." Never was there 
a finer summary of the gospel facts than this. Jesus, the 
historical name, is here; Christ crucified is here; Christ 
the Anointed One is here; and the Lord, the One having 
all authority in heaven and earth, is here. What more 
was needed as far as faith was concerned? The people 
had clearly set before them the Lord Jesus Christ, em- 
bracing everything that was necessary to be addressed 
to their faith. No wonder they cried out : " Men and 
brethren, what must we do? " Peter's answer was : " Re- 
pent and be baptised, every one of you, upon the name of 
the Lord Jesus Christ, for the remission of sins, and ye 
shall receive the gift of the Holy Ghost." (Acts ii : 38.) 

Now it may be well to notice the order in which the 
Apostle places the various items in this text. The in- 
quirers were told to " repent and be baptised." They 
were deeply moved by Peter's sermon — so much so, that 
they were pricked to the heart, and cried out. Surely 
here was real conviction. Consequently the Apostle does 
not tell them that they must believe — they, doubtless, al- 
ready had sufficient faith to obey Peter's command; and 
so he just told them what to do, and then exhorted them 
to do it. And the promise was that, following their 
obedience, they were to receive remission of sins and the 
gift of the Holy Spirit. Now, can there be any reasonable 
doubt that this is the order in which the items stand re- 
lated? Of course, much depends upon the force of the 
proposition eis, which in the Authorised Version is trans- 
lated " for." And we think it will help us to determine 
the exact meaning of eis here, if we consider the whole 
phrase, eis aphesin hamartioon, — " for the remission of 
sins." The phrase only occurs in three other places, 
viz., Matt, xxvi : 28 ; Mark i : 4 ; Luke iii : 3. Hence four 
occurrences exhaust the New Testament use of eis aphesin 
hamartioon, rendered in the authorised version uniformly 
" for the remission of sins," and in the revised version 
"unto the remission of sins." Now if we can certainly 
determine the force of eis in the phrase as found in 
Matthew, Mark and Luke, we think there is no doubt that 
it should have the same force in Acts ii : 38. In Matthew 
xxvi : 28, it cannot have a retrospective significance, since 
it is impossible to suppose that Jesus shed His blood 



204 HISTORY OF THE DISCIPLES OF CHEIST 

because the sins of the world were already pardoned. 
And it is just as evident that John did not preach the 
baptism of repentance because the sins of the people were 
pardoned, but in order to remission ( Mark i : 4 ; Luke 
iii : 3 ) - Now as the force of eis is unmistakably pros- 
pective in all the other occurrences of the phrase, it must 
have the same force in the passage under consideration, 
unless there are good and valid reasons why the uniformity 
of meaning should be broken. No such reasons, I feel 
sure, can be given. On the contrary, there is strong cor- 
roborative evidence that the Pentecostians did not have 
their sins pardoned when Peter told them to " repent and 
be baptised.'- It is altogether improbable that he would 
have told them to repent because their sins icere pardoned. 
Nor is it possible to suppose that their inquiry is the lan- 
guage of sins forgiven. They had been charged, only a 
few moments before, with crucifying the innocent Jesus. 
Surely they were not such characters as could expect the 
remission of sins without sincere repentance. But bap- 
tism is placed between the repentance and the remission 
of sins, which was promised, and consequently, it cannot 
be said that they were to be baptised because of the re- 
mission of sins any more than it can be said that they 
were to repent because their sins were remitted. Hence 
we conclude that every rule of fair exegesis compels us 
to recognise the fact that Peter told these Pentecostians 
to repent and be baptised upon the name of Jesus Christ 
in order to the remission of sins. 

But, it may be asked, how can this interpretation be 
made to harmonise with many passages which do not 
mention repentence and baptism as in any way connected 
with remission of sins? Let us just here state a canon 
of criticism which is most important in this discussion. 
When the Scriptures promise a blessing, that blessing 
may depend upon more, but can never depend upon less, 
than the conditions expressed in any given case. For 
instance, when salvation is promised to any one who calls 
upon the name of the Lord ( Rom. x : 13 ) , it is evident 
that nothing short of this calling will meet the case; but 
no one would seriously contend that calling upon the 
name of the Lord entirely exhausts all that is required in 
order to salvation. Precisely so is it as regards faith. 
Whenever the Scriptures state this as the condition of 



SCRIPTURAL MEANING OF BAPTISM 205 

salvation, and mention nothing else, it should be remem- 
bered that salvation cannot be predicated without this 
faith, but it does not follow that no other conditions are 
understood, because they are not specially stated in the 
particular case referred to. Surely the command to be- 
lieve does not exclude repentance, calling on the name 
of the Lord, confession of Christ, etc. And if it does not 
exclude these, why is it essential to suppose that it neces- 
sarily excludes baptism? I demur to that method of 
reasoning which leaves the Word of God in hopeless con- 
fusion. 

But we are told that the remission of sins is promised 
to faith as the only condition, and Acts x : 43 is quoted 
in proof. Now it is not stated here that this faith is 
the only condition. Undoubtedly, remission cannot de- 
pend on less than this, but it may depend on more. It 
is not even said that whosoever believeth in Him shall 
have remission of sins, without adding " THROUGH HIS 
NAME." This important phrase is often overlooked, as 
if it were not in the text. The believer receives remission 
of sins THROUGH HIS NAME. Let us put this state- 
ment by the side of Acts ii : 38 : " Repent and be baptised 
every one of you upon the NAME of Jesus Christ for the 
remission of sins," etc., and we readily see how the be- 
lieving penitent receives remission of sins through His 
NAME. Evidently baptism brings him to that NAME 
whereby we are said to be saved. (Acts iv:12.) It is 
furthermore evident that there is no antagonism between 
these two passages. Acts ii : 38 is in perfect harmony 
with Acts x : 43. One is really the explanation of the 
other, because a fuller statement of practically the same 
thing. Hence we should not allow some foolishly extreme 
sacramental notions of baptism to crowd this divine ordi- 
nance out of its proper place. What is generally under- 
stood by Baptismal Regeneration is ?, dangerous heresy, 
and should be earnestly repudiated by all Christians, but 
repentance and baptism upon the name of Jesus Christ are 
in order to the remission of sins. At least that is what 
the Apostle Peter taught at Pentecost, and we have al- 
ready seen that he taught practically the same thing at 
the house of Cornelius. Not only did he tell these Gen- 
tiles that " through His name, whosoever believeth in Him 
shall receive remission of sins," but he concludes by " com- 



206 HISTORY OF THE DISCIPLES OF CHRIST 

manding them to be baptised in the name of the Lord." 
Surely nothing could be clearer than the teaching of 
Peter on this subject. Is his teaching authoratative now? 
If not, why not? But if it is, what becomes of many 
modern methods of evangelising? 

There remains but one other point to be noticed, and 
that is necessary to meet the first extreme to which atten- 
tion has been called. What is the force of epi too anomatl 
Ieesou Christ ou? This I have translated : " Upon the name 
of Jesus Christ," Now what does this mean? Does it 
not signify clearly that whatever efficacy there may be in 
baptism is derived wholly from the name of Jesus Christ? 
The baptism which Peter demanded was grounded upon 
the all-prevailing NAME — the only name by which any 
one can be saved. Hence all who were baptised at Pente- 
cost would understand that their whole reliance for re- 
mission of sins, from an important point of view, rested 
upon the name of Jesus Christ. They did not trust in the 
water, nor even in the act of baptism; but they were bap- 
tised, relying upon the name of Jesus Christ for the re- 
mission of sins; and the value of baptism was chiefly 
owing to the fact that it placed these penitent believers in 
contact with the name in which all redeeming power is 
concentrated. Upon this name they based their trust, 
as it, in its proper place, possessed the potent charm to 
put away sins. 

This view of the matter does not in the slightest degree 
change the chronological order. It still leaves baptism 
a condition precedent to remission of sins; but it does 
change the emphasis from the baptism to the name from 
which baptism receives mainly its real significance. This, 
I think, is a gain to the cause of truth ; and if I am justified 
in this conclusion, it seems to me a legitimate accentuation 
of the right word or phrase is the only thing that is 
necessary to redeem this passage from the extremes to 
which it has been subjected, and restore it to its rightful 
authority in directing inquiring souls in the way of 
salvation. 

Baptism is joined to the death of Christ — (Rom. vi: 3) ; 
it is joined to the burial of Christ — (Rom. vi:4) ; it is 
also joined to the resurrection of Christ — (Col. ii:12). 
These are what are usually called the facts of the Gospel, 
and when stated in the language of the inspired record, 



SCRIPTURAL MEANING OF BAPTISM 207 

they furnish the foundation of everything in Christianity. 
Baptism is joined to the name of the Father, Son, and 
Holy Spirit (Matt, xxviii: 19). It is also joined to faith, 
repentance, and confession ( Mark xvi : 16, Acts ii : 38 ; 
Acts viii:37). Finally it is joined to remission of sins, 
gifts of the Holy Spirit and adoption into the family of 
God (Acts ii : 38 ; Gal. iii:26, 27). 

Thus it will be seen that baptism has under it the death, 
burial, and resurrection of Christ ; over it the name of the 
Father, Son, and Holy Spirit; before it faith, repentance, 
and confession; following it remission of sins, gift of the 
Holy Spirit, and children of God. In short, baptism is 
the key stone which binds all these together. We have 
here twelve most important things all joined to one an- 
other by a Scriptural baptism which forms a common 
centre around which all these different parts of the Gospel 
— the facts, conditions, sanctions, and promises — are 
grouped, and without which the symmetry of the whole 
would be broken and consequently the scheme of redemp- 
tion left in utter confusion. This being true, it is surely 
wisdom to say, " what God had joined together, that let 
no man put asunder." 

Perhaps the chief mistake that has been made, as re- 
gards the meaning of baptism, is that it stands for only 
one thing, whereas it is rather the connecting link for 
many things. It is the place where all the elements of 
the Gospel meet, where they all coalesce, and thereby 
become harmoniously co-operative in the plan of salvation. 
Hence, while baptism doubtless has a significance all its 
own, it seems to me its chief office is to bring all the differ- 
ent parts of the Gospel into practical union in one great 
overt act of obedience. 

We may now easily account for the variety of views 
with respect to the design of baptism. As already inti- 
mated, it is the place where the facts, commands, sanctions, 
and blessings of the Gospel normally meet — where the 
divine and human sides of salvation are brought together 
in orderly co-operation. But as baptism is joined to so 
many things, and as the human mind is prone to seize 
upon one thing only at a time, and that always the one 
thing most agreeable to preconceived opinions, it follows 
that it is not difficult to understand how there exists so 
much confusion upon a subject which is as clear as sun- 



208 HISTORY OF THE DISCIPLES OF CHRIST 

light when we once occupy the proper standpoint with 
respect to it. 

It is a well-known fact that if a ray of light pass through 
a prism and be thrown on a screen, the ray will be divided 
into seven different colours. It is also known that if 
these colours are painted on a wheel in their proper pro- 
portions, and then the wheel is turned rapidly, the colours 
will all blend and make what we call white light. Just 
so with baptism. It may be regarded as the wheel by 
the action of which all the elements of the Gospel are 
blended into the clear light of salvation. Without the 
action of this wheel these elements remain in separate 
parts, and while in this state of separation they are often 
treated by theologians as if they actually contradict each 
other. But this is mainly for the reason that these ele- 
ments are considered separately, as if each one was, in 
itself, the whole of the plan of salvation. But we must 
remember that, as in the case of light, all the colours are 
necessary and each colour must be in its legitimate place, 
and in its right proportion, in order to produce perfect 
light, so must all the elements of the Gospel be included 
in their normal places and proportions in order to give 
us the perfect plan of salvation. An undue emphasis 
upon any part, or the leaving out of a part, would at once 
destroy the harmony of the whole, and in some cases might 
endanger the efficacy of the plan.* 

In this connection, it is well to understand the fact 
that the objection made to the Disciple view of the design 
of baptism, was mainly owing to a misconception as to 
what baptism really is. The usual reply to Disciples, 
when they insisted upon it being for the remission of sins, 
was that there is no efficacy in water to wash away sins, 
thereby making water practically the only thing to be 
considered in baptism. But water is only one of the 
things belonging to baptism. We have already seen that 
the death, burial, and resurrection of Christ are under it; 
the name of the Father, Son, and Holy Spirit over it; 
faith, repentance, and confession before it; and remission 
of sins, gift of the Holy Spirit, and the hope of eternal 
life after it. Water is simply the element in which the 
baptism takes place, and is, therefore, not the baptism 
as a whole, but only a part of it. Strictly speaking, bap- 

* See " Fundamental Error of Christendom," by W. T. Moore„ 



SCRIPTURAL MEANING OF BAPTISM 209 

tism is the proper action, while all other things belonging 
to it should be considered as accessories, but evidently 
necessary accessories. The failure of any of these to be 
present would endanger the validity of the baptism. 
While the Disciples have very generally associated remis- 
sion of sins with baptism, in doing so they have assumed 
that baptism means everything that is ascribed to it in 
the Scriptures. Of course, a superficial view, as to what 
the baptism is, would make the Disciples' contention simply 
absurd, but when what they contended for is clearly under- 
stood, it is difficult to see that their position is contrary 
to the teaching of Scriptures and the practice of the 
Apostles. Disciples do not teach, they never did teach, 
that baptism, even when it is considered from its full 
import, ever procures remission of sins. They have always 
taught that, in the final anlysis, the blood of Christ is 
what washes away sins, and consequently this blood is the 
procuring cause of our salvation. Nevertheless, they have 
taught that we must come in contact with that blood in 
order to secure the efficiency of it; and as Christ shed 
His blood in His death, we must come to where He shed 
His blood, in order to meet the blood in its cleansing 
power. The Apostle Paul says that " as many as were 
baptised into Christ were baptised into His death," and 
consequently in this baptism they would come in contact 
with the cleansing blood. Disciples have always been very 
careful to discriminate between a logical cause and an 
occasion. To illustrate this point, it is only necessary 
to say that the cause of the loud explosion in a gun is 
not simply the pulling of the trigger. This pulling of 
the trigger is the last apparent cause or occasion of the 
explosion. There are several other things that are ante- 
cedent to the pulling of the trigger, and that are abso- 
lutely essential before the explosion can take place. 
Among these antecedents may be mentioned the quality 
of the powder, the form of the gun barrel, the proper 
arrangement of the percussion cap and powder, the ex- 
istence of a surrounding atmosphere, etc., etc. Any of 
these conditions being absent, the loud report of the gun 
might not occur. 

Now there must be the proper antecedents of baptism, 
such as the blood of Christ, faith, repentance, etc., before 
baptism itself can be worth anything whatever. But when 



210 HISTORY OF THE DISCIPLES OF CHRIST 

these antecedents exist, the baptism is the occasion, or 
to use the figure already introduced in the case of the 
gun, baptism is the trigger, which, when pulled, brings 
into active exercise the efficient causes which are essential 
to salvation. 

In this case it might appear to some that, after all, 
baptism is an essential part of the whole plan of salva- 
tion, and consequently, if the trigger is not pulled, or 
if baptism does not take place, no result will follow. 
Surely no result will follow in harmony with the whole 
plan, but in the case of the gun the explosion can take 
place without pulling the trigger at all, as there are other 
ways of firing the gun without using the regular method, 
though in such cases we would depart from the plan upon 
which the gun is made. When Disciples have advocated 
baptism, with its proper antecedents, as the means by 
which remission of sins is secured, they always are to 
be understood as referring to the whole regular plan of 
salvation as taught in the Holy Scriptures. They have 
always admitted that God may forgive sins in exceptional 
cases without baptism, but that baptism is included in 
the regular plan as taught by Christ and illustrated in 
the practice of the Apostles. 

It will be readily seen that when the Disciples' position 
is clearly understood, the charge against them that they 
teach a water salvation is not only absurd, but actually 
false, and ought not to be repeated by any one who may 
be informed upon the subject, and who at the same time 
has a proper respect for the truth of history. 

It has been thought proper to treat this matter some- 
what exhaustively for the reason that perhaps the Dis- 
ciples have been more shamefully misunderstood with re- 
spect to this part of their contention, than at any other 
point. It has been seen that this misunderstanding has 
largely come from a wrong view of what baptism is and 
how it is related to the plan of salvation. Furthermore, 
those who have objected to the Disciples' position have 
not sufficiently considered the difference between a perfect 
plan and a perfect obedience which meets all the condi- 
tions of the plan. The plan of salvation is perfect, but a 
failure to comply with every condition in that plan may 
not be fatal to him who is honestly striving to do what the 
Lord has enjoined upon him. But Disciples have con- 



SCRIPTURAL MEANING OF BAPTISM 211 

stantly insisted that we ought not to lower the plan itself 
in order to make provision for the failure of human weak- 
ness to do everything that the Lord has commanded. 
They have insisted upon proclaiming the Truth, the whole 
Truth, and nothing but the Truth, and then leave the 
consequences with God, who knows how to make allow- 
ance for those who make mistakes, when making them 
" ignorantly through unbelief." As the Apostle' Paul re- 
ceived mercy on this account, those who are as honest as 
he was, and who at the same time do not strictly obey 
one of the conditions of the Gospel, will no doubt be 
mercifully dealt with by Him who is more than a God 
of Justice, but also a God of Love. 



CHAPTER VII 

SEPARATION OF BAPTISTS AND DISCIPLES 

IT has already been seen that the relations between the 
Reformers and the Baptists became somewhat strained 
soon after the Campbells united with the latter. This 
condition of things continued, notwithstanding Mr. Camp- 
bell did valiant service for the Baptist cause with his 
periodical, the Christian Baptist, up to the time when it 
was discontinued. Finally it became evident that Mr. 
Campbell and his friends could no longer remain in fel- 
lowship with the Baptist denomination. There was never 
any formal exclusion from the Baptist Church. In a 
few instances individuals were excluded, though in most 
cases, where there was an antagonism between the two 
parties, a majority of the Baptists became identified with 
the Campbellian movement. In some instances, as in 
the case of the Mahoning and Stillwater Associations, 
many of the Baptist Churches sided with the Campbells. 

However, at this time the tension between the two wings 
was very acute, and this tension arose mainly from the 
considerations which have already been presented. Most 
of the Baptists at this period were decidedly Calvinistic, 
though probably very few of them knew why they were 
so. They were not theologians, but they had inherited 
this doctrine from their ancestors, and they believed it 
was their duty to defend it against all encroachments. 

The Campbells insisted that all such questions as were 
involved in the hyper-Calvinism of the day should have no 
place in determining the fellowship of Christians. Much 
of the great " Declaration and Address " was devoted 
to showing the true ground of Christian Union, and per- 
haps no part of the " Address " was more forcibly pre- 
sented than that which condemned philosophical or theo- 
logical speculations as tests of Christian fellowship. Both 
of the Campbells had, at one time, believed heartily in 
the popular Calvinism of the day. Alexander Campbell 

212 



SEPARATION OF BAPTISTS AND DISCIPLES 213 

continued to be a Calvinist in a mild form throughout 
his life, though he persistently refused to make this a 
question of fellowship among Christians. Indeed, one 
of the cardinal rules by which he was guided in the inter- 
pretation of the Scriptures was that inferences, however 
apparently logical, must not be insisted upon as conditions 
of Christian fellowship. Only a clearly expressed Scrip- 
tural precept or example must be regarded as binding upon 
the followers of the Lord.* 

Perhaps at this time, as ever afterward, the Disciples 
mainly leaned to the Arminian view of the Divine govern- 
ment, but even the most pronounced Arminian did not 
make his Arminianism a barrier in the way of Christian 
Union. In fact, many theological speculations have been 
tolerated among the Disciples from the very beginning of 
their movement to the present time; but generally they 
have adhered strictly to the dictum of the Campbells, 
" where the Bible speaks, we speak : where the Bible is 
silent, we are silent." 

But many Baptists could not easily surrender the theo- 
logical tenets which they held as sacred as their house- 
hold gods. These Baptists became bitterly opposed to 
the Campbellian movement, which was regarded by them 
as extremely heretical with respect to the tenets which 
they held as sacred. 

Of course there were many who sympathetically shared 
with the Campbells in pleading for a Reformation, who, 
at the same time, remained in the Baptist Churches. But 
when the time of separation came, many Baptist Churches 
came over in a body to the new movement, or else members 
of these churches united with it. 

This separation was somewhat gradual. As already 
intimated, in a preceding chapter, the trouble began as 
early as 1816, when Mr. Campbell delivered his celebrated 
sermon on the " Law." From that time forward he was 
more or less suspected by many of the Baptist clergy, 
and finally, about the years 1828, '29, and '30 it became 
evident that the Disciples would have to occupy a separate 
position, though this was contrary to their wish, and cer- 
tainly contrary to the whole aim of the Campbells when 
they, began their reformatory movement. 

Mr. Campbell continued to publish the Christian Bap- 

*See Millennial Harbinger, 1843, pp. 4-5; 1846, pp. 325-326. 



214 HISTORY OF THE DISCIPLES OF CHRIST 

tist until July, 1830, when that periodical was discon- 
tinued, he having already started the Millennial Har- 
binger with the beginning of that year. This later period- 
ical was to take the place of the former, while it was, at 
the same time, greatly enlarged and its scope also con- 
siderably extended. He abandoned the name of the 
former periodical, for the reason that it had to him a 
denominational appearance, which he had never liked, 
but it now could no longer be tolerated. Millennial Har- 
binger seemed to him to appropriately express what he 
was aiming to bring about. He was advocating a new 
age for the Christian Church. Indeed, while a separa- 
tion from the Baptists seemed to be a necessity, it was 
by no means his choice. When he united with the Bap- 
tists he distinctly stipulated that he would not have to 
accept the Philadelphia Confession of Faith, and further- 
more, he was to have liberty to advocate what he con- 
scientiously believed. But this condition, in his agree- 
ment with the Baptists, seemed no longer to have weight 
with the Baptist denomination as a whole. Mr. Camp- 
bell claimed to be a reformer. He found many things 
among the Baptists that he thought ought to be changed. 
He conscientiously exercised the liberty which he stipu- 
lated should be his when he united with the Baptist 
Church. But the Baptists, as a whole, refused to be 
reformed. They still hung to their old habits and old 
creeds. In this they evidently illustrated the history 
of human nature. We can always see the need of reforma- 
tion in others, but when the limelight is turned on our- 
selves, the case is very materially altered. While Mr. 
Campbell was pleading, from the Baptist point of view, 
that other religious denominations needed reformation, 
his Baptist brethren heartily applauded him, and even 
went so far as to proclaim him a great champion of their 
cause. When he had his debates with Mr. Walker and 
Mr. McCalla, the Baptists lined up on the side of Mr. 
Campbell and gave him their hearty support, though, as 
already remarked in another chapter, Mr. Campbell's 
main argument against infant baptism was founded on 
exactly the same truth as that defended in his great ser- 
mon on the " Law," which had given the Baptists their 
first suspicions that he was unsound as regarded the Bap- 
tist faith. It was quite another thing when Mr. Camp- 



SEPARATION OF BAPTISTS AND DISCIPLES 215 

bell turned away from the Pedo-Baptist denominations 
and began to insist that the Baptists themselves were 
largely governed by the " traditions of the fathers/' rather 
than by a legitimate understanding of the Holy Scriptures. 
The Baptists resented his well-intended efforts at their 
reformation. Many of them claimed that they did not 
need reformation, and so his good efforts in this respect 
were persistently rejected by a large number of the de- 
nomination, and especially by a number of Baptist lead- 
ers who seemed to be wholly unable to understand 
either Mr. Campbell's real position or their own short- 
comings. 

However, the work of reformation continued to spread 
in many directions; in some places in sweeping tides of 
influence similar to that which emanated from Western 
Pennsylvania, West Virginia, and Northeastern Ohio. 
Some of these movements will be considered in subsequent 
chapters, when it will be seen that the principles advocated 
by the Campbells and those associated with them had be- 
come common property with other religious people in many 
other parts of the country. 

The splendid advocacy of the Millennial Harbinger be- 
came a new inspiration to the reformers in propagating 
their plea, but by this time they were a little careful about 
forming any kind of denominational alliances. Evidently 
Mr. Campbell and those associated with him had given 
up the idea of securing the co-operation, or even sym- 
pathy, of the denominations as they then existed. It 
became increasingly apparent that the movement must 
stand on its own merits, and though it might, by virtue 
of its isolation from all other bodies, be regarded as an- 
other denomination, there seemed to be no help for any- 
thing else than the position which the movement now as- 
sumed. It was passing out of the chaotic period and 
taking on definite, well-defined characteristics of its own. 
One of the main contentions of Mr. Campbell was that 
the people must have the right to decide for themselves 
with respect to their faith and practices, and this was the 
controlling reason in starting the Millennial Harbinger. 
Indeed, it is worth while to quote the preface to the first 
volume of that periodical, as this will give Mr. Campbell's 
position at the time when he had given up all hope of 
uniting with any other religious denomination which at 



216 HISTORY OF THE DISCIPLES OP CHRIST 

that time existed. Referring to the chaotic condition of 
religion at the time when the Harbinger was started, Mr. 
Campbell used the following vigorous language : 

Time, the great innovator, brings to pass everything. Grad- 
ual but unceasing is its march. It never slumbers. It never 
pauses. It gives maturity to everything. 

When we are taught to read the volume of Nature, or rather 
the great library of God, and have made some proficiency in 
the volume of Revelation, we discover that there is an admi- 
rable analogy between the volumes of Creation and Redemp- 
tion. As is the progress of natural, so has been the progress 
of supernatural light. First there are glimmerings of dawn 
— then the twilight — then the risen day, and then the radiance 
of noon. So is not only the faith of the just, which brightens 
more and more until the perfect day; but also such are the 
developments of the light of life. 

Starlight and moonlight ages are no more. The Sun of 
Mercy has arisen. But as in the natural, so in the moral 
world, there are clouds and obscurations. There are inter- 
ceptions of the light of the sun. There are eclipses partial 
and total. In a total eclipse there is a darkness of night. 
There have been both partial and total eclipses of the Sun of 
Mercy since his rising. Not only have there been cloudy and 
dark days, but actual darkness like that of night. 

Had not a thick vapour arisen from the unfathomable abyss 
and hid the Sun of Mercy and of Life from human eyes, neither 
the beast nor the false prophet could have been born. Wild 
beasts go forth in the night, and in darkness commit their 
depredations. So the apocalyptic " wild beast " was the crea- 
ture of night and darkness. 

Vapours arise from the waters, and from the unfathomable 
ocean the densest fogs arise. When we dream of troubles, we 
wade through deep waters. Hence, the commotions and 
troubled agitations of communities are symbolised by the 
waters of the great abyss. From these commotions, these deep 
waters, arose the symbolic fog, the figurative vapours which 
overspread the heavens and hid the Sun of Righteousness from 
the eyes of mortals. The volumes of traditions, the cabalistic 
dogmas, the eastern philosophy, the pagan speculations, com- 
bined and modified, intercepted entirely, or totally eclipsed the 
light of the moral sun. Nearly all the earth was overspread 
in this darkness. The middle of this period has properly been 
called the " dark ages." 

Though the eclipse was total in Rome, it was not so every- 
where. But the fairest portions of the Old World shared in 
it, and it was partial almost everywhere, where it was not 
total. 

Why was this so f is one question ; but Was it so ? is another. 
That it was so needs no proof, because all agree in the belief of 
this fact. We know some reasons, which may be offered, why 



SEPARATION OF BAPTISTS AND DISCIPLES 217 

it was so. But now we only appeal to the fact that it was so. 
This darkness has been only partially dissipated. 

The Bible was brought out of prison, and Luther bid it 
march. He made it speak in German, and thus obtained for 
it a respectful hearing. It was soon loaded with immense 
burthens of traditions, drawn from the cloisters and the cells 
where it had so long been incarcerated. It soon became un- 
able to travel with its usual speed — and then stopped the 
Reformation. They took the points off of the arrows of truth, 
and blunted the sword of the Spirit, so that the enemies of 
the truth could not be conquered. 

About the commencement of the present century, finding 
that notes and comments, that glosses and traditions were 
making the word of God of little or no effect — I say, the pious 
of several of the great phalanxes of the rival Christian in- 
terests did agree to unmanacle and unfetter the testimony of 
God, and send it forth without the bolsters and crutches fur- 
nished by the schools; and this, with the spirit of enquiry 
which it created and fostered, has contributed much to break 
the yoke of clerical oppression, which so long oppressed the 
people — I say clerical oppression; for this has been, and yet 
is, though much circumscribed, the worst of all sorts of op- 
pression. The understandings, the consciences, the feelings, 
the bodies, and the estates of men have been seized by this most 
relentless of tyrants. All who have demanded the first fruits 
and tithes; all who have paralysed the mind and forced the 
assent or secured the homage of the conscience have not been 
tyrants. Neither have all they who have rejected and repro- 
bated this system, been humane, courteous, and merciful. — 
There are exceptions, even among priests. If the clergy never 
could reform the system, the system always could reform them. 
To repudiate this system, is to desecrate the priest ; and what- 
soever has profaned or made common the priests, has been not 
only unchurched, but unchristianised. Such have been the 
past fates of those who ventured to depart from the conse- 
crated way. But a new order of things has, within the mem- 
ory of the present generation, begun. Many of the priests 
have become obedient to the faith, and the natural, political, 
and religious rights of men have begun to be much better 
understood. All these indications are favourable to the hopes 
of the expectants of the restoration of the ancient order of 
things. But nothing has contributed so much to the hopes of 
the intelligent, and nothing can more conduce to the regenera- 
tion of the church, than the disentanglement of the Holy 
Oracles from the intricacies of the variant rules of interpre- 
tation which the textuaries have fashioned into a system the 
most repugnant to all we call reason, common sense, and 
analogy. 

In the happiest state which we can ever expect on earth, we 
can only, as individuals, enjoy as much of the favour of God as 
the most intelligent and devout of the first converts; and, as 



218 HISTORY OF THE DISCIPLES OF CHRIST 

communities, we could enjoy no more Christian peace and joy 
than some of the first congregations after the first promulga- 
tion of the gospel. Greater temporal felicity might be en- 
joyed, but the spiritual attainments of many of the congre- 
gations cannot, in the aggregate mass of religious communi- 
ties, be much, if at all, surpassed. 

Place the whole of any community, or even the great mass 
of any community, under influences similar to those which 
governed them, and what the most sanguine expect from a 
Millennium would in social and religious enjoyments be 
realised. But there is no fixing bounds to the maximum of 
social and refined bliss which would flow from the very general 
or universal prevalence and triumphs of evangelical principles. 
To see a nation bowing, with grateful and joyous homage to 
the King Eternal, immortal, and invisible, mingling all their 
affections in their admiration and love of him who had ob- 
tained immortality for man, would open a new fountain of 
enjoyments of which we have not yet tasted. To see even a few 
scores of intelligent Christians, in whom we confide as fellow- 
soldiers and fellow-citizens, and joint heirs of the heavenly 
inheritance, meeting around one and the same Lord's table, 
and uniting in the praises and adorations of one and the same 
common Lord and Saviour, imparts to us a joy which we are 
unable to express. What we should feel, or how we should 
feel, among myriads of such, is not for us now to conjecture. 
But of this in its proper place. 

All I wish to remark on this occasion is, that the first step 
toward the introduction of this glorious age, is to dissipate the 
darkness which covers the people and hides from their eyes 
the Sun, the quickening, renewing, animating Sun of Mercy. 
We expect no new Sun, no new revelation of the Spirit; no 
other than the same Gospel and the same religion, only that it 
shall be disinterred from the rubbish of the dark ages, and 
made to assume its former simplicity, sublimity, and majesty. 
The demons of party must be dispossessed, and the false spirits 
cast out. The human mind must be emancipated from the 
bondage of error, and information not only augmented, but 
extended to all the community. 

Light is certainly increasing — charity enlarging the circle 
of its activities — the mountains of discord diminishing, and 
the deep valleys which separated Christians, are filling up. 
But much is to be done before all flesh shall enjoy the salva- 
tion of God. If all who love the Lord and the salvation of 
men would unite their energies and bury the tomahawk of 
party conflicts, no seer could predict how rapid would be the 
march and how extensive the triumphs of the Gospel. 

But the mighty agent, or rather the successful means, of 
this most desirable revolution, will be the Ancient Gospel. 
There are many gospels now preached. The gospels of every 
sect are something different from each other, and something 
different from the apostolic. There can be, in truth, but one 



SEPARATION OF BAPTISTS AND DISCIPLES 219 

gospel; but there may be many new-modified and perverted 
gospels. Some make their own God and worship him; and 
all who create a new God invent a gospel to suit his char- 
acter. Surely no man of good common sense can imagine that 
the god of the Calvinists and the god of the Arminians are 
the same god. He that fancies that the god of the Trinitarians 
and the god of the Unitarians are one and the same divinity, 
can easily believe in transubstantiation. 

The wisdom and the power of God, when combined, will be 
surely adequate to accomplish the most extraordinary promises 
on record. Now the placing of all nations under the dominion 
of his Son, under the reign of favour, under the influence of 
all that is pure, amiable, and heavenly, is promised; and by 
what means so likely to be accomplished as by that instru- 
ment which is emphatically called the wisdom and power of 
the Almighty? That instrument is the old gospel preached by 
the Apostles. This is almighty, through God, to the pulling 
down all the strongholds of infidelity and profanity, to the 
subversion of Atheism, Deism, and Sectarianism. It proved 
its power upon the nations once, and it begins to prove its 
power again. The sword of the spirit has been muffled with 
the filthy rags of philosophy and mysticism until it cannot 
cut through the ranks of the aliens. But so soon as this 
gospel is promulged in its old simplicity and in its native 
majesty, it will prove itself to be of God, and as adequate as 
in days of yore. It will pierce the hearts of the King's 
enemies ; and, while it slays their enmity, it will reconcile them 
to the authority and government of the Prince of Peace. 

In prosecuting one of the great objects of this paper, and, 
indeed, the leading object, this point will not be lost sight of. 
Our modern gospels, like the metaphysics of the schools, have 
been inoperative, except to alienate men from one another, 
and to fill some with spiritual pride, and to abase others under 
a morose humility. Here we see them exulting in enthusiasm, 
and there melancholy under a system of doubts. Between these 
two classes there is the opinionative, the speculative, the cold 
and stiff formalist — exact in the ceremonies, and precise in all 
the forms of religion, without the power. Some from a bolder 
and independent mind, and from a happy constitutional tem- 
perament, dared to be pious and to aspire after a higher en- 
joyment of the spirit of religion. But these do not give char- 
acter to the age. 

One of the two great reformers attacked the practices, and 
the other the opinions of the earlier part of the sixteenth cen- 
tury. The former was by far the more useful and puissant 
reformer. He gave the deadliest blow to the beast. The 
other, intent on making men think right, only made converts 
from among the converted. This has always been the case. 
As Luther excelled Calvin, so did Wesley excel the Erskines. 
They both began upon communities called Protestants, but 
degenerating Protestants. Wesley directed his energies to the 



220 HISTOKY OF THE DISCIPLES OF CHKIST 

works of men, and the Erskines to their heterodox opinions. 
Wesley excelled his own more metaphysical brother, Fletcher. 
Fletcher was as far superior to Wesley as a reasoner and 
metaphysician, as Luther was to Calvin. The reason is ob- 
vious : the gospel called for a change of conduct — for obedience 
on new principles. It presented great operative principles, 
but called for immediate submission to new institutions. 
Luther's plan was more in unison with this than Calvin's ; and 
Wesley's more than Fletcher's. Hence more visible and more 
useful in their tendencies. Practical men have always been 
the most useful ; and, therefore, practical principles have been 
more beneficial to mankind than the most ingenious and re- 
fined speculations. Symmes might have amusingly lectured a 
thousand years upon his visions and fancies; but Christopher 
Columbus, in one voyage, added a new world to the old one. 

The ancient gospel spoke by facts, and said little about 
principles of action of any sort. The facts, when realised or 
believed, carried principles into the heart without naming 
them; and there was an object presented which soon called 
them into action. It was the true philosophy without the 
name, and made all the philosophy of the world sublimated 
folly. It was ridiculous to hear Epicureans and Stoics reason- 
ing against Paul. While they were talking about atoms of 
matter and refined principles, about virtue and vice, Paul took 
hold of the resurrection of the dead, and buried them in their 
own dreams. He preached Jesus and the resurrection ; he pro- 
claimed reformation and forgiveness of sins; and before they 
awoke out of their reveries, he had Dionysius the Mayor of 
the City, the Lady Damaris, and other notable characters im- 
mersed into Jesus. 

The ancient gospel left no man in a reasoning mode about 
any principle of action. It left him in no doubt about the 
qualities or attributes of faith. It called for the obedience 
of faith; and by giving every man an opportunity of testing 
and showing his own faith by his works, it made no provision 
for cases of consciences, nor room for philosophic doubting. 
But I do not here eulogise it, but only intend to say that it 
is the only and the all-sufficient means to destroy anti-Christ, 
to heal divisions, to unite Christians, to convert the world, 
and to bless all nations ; and viewing it in this light, we shall 
find much use for it in all that we shall attempt in this work. 

In detecting the false gospels, nothing will aid us so much 
as an examination of their tendencies, and a comparison of 
their effects with what the Millennium proposes. The gospel 
of no sect can convert the world. This is with us a very plain 
proposition; and if so, the sectarian gospels are defective, or 
redundant, or mixed. To one of these general classes belong 
most of them. 

Many topics will demand our attention in this work, as 
the preceding prospectus indicates. How we shall attend to 
these and manage them, we can now make no promise — time 



SEPARATION OF BAPTISTS AND DISCIPLES 221 

alone will show. We only claim an impartial and an attentive 
hearing. We ask for nothing — not a single concession upon 
trust. What we cannot evince and demonstrate, we hope all 
will reject. What we enforce with authority and evidence, 
we hope that the thoughtful and devout, the rational and the 
inquisitive, the candid and the sincere, will espouse and carry 
into practice. What will not, what cannot, console the un- 
happy, cheer the disconsolate, confirm the weak, reform the 
transgressor, purify the ungodly, save the world, and ennoble 
the human character — we shall rejoice to see repudiated. 

I have heard that it is decreed to attempt to destroy this 
paper as soon as it appears. A correspondent informed me 
this day that in one city a large subscription had been got up 
in the way of joint stock to oppose this paper. If they can 
logically, scripturally, and religiously strangle it in life's 
porch, or despatch it as his Majesty King Herod despatched 
the innocents of Bethlehem — I say, let them do it. But I never 
can believe, upon human testimony, that he can be an im- 
partial judge who has condemned, or erected the scaffold be- 
fore the victim is tried. 

When opposed by the interested, by those whom the corrup- 
tions of Christianity feed with bread and gratify with honor, 
I will call to mind the history of all the benefactors of men, 
and draw both comfort and strength from the remembrance 
that no man ever achieved any great good to mankind who did 
not wrest it with violence through ranks of opponents — who 
did not fight for it with courage and perseverance, and who did 
not, in the conflict, sacrifice either his good name or his life. 
John, the harbinger of the Messiah, lost his head. The 
Apostles were slaughtered. The Saviour was crucified. The 
ancient confessors were slain. The reformers all have been 
excommunicated. I know that we shall do little good if we 
are not persecuted. If I am not traduced, slandered, and mis- 
represented, I shall be a most unworthy advocate of that 
cause which has always provoked the resentment of those who 
have fattened upon the ignorance and superstition of the mass, 
and have been honoured by the stupidity and sottishness of 
those who cannot think and will not learn. But we have not 
a few friends and associates in this cause. There are many 
with whom it shall be my honour to live and labour, and my 
happiness to suffer and die. 

The ancient gospel has many powerful advocates; and the 
heralds of a better, of a more blissful order of things, social 
and religious, are neither few nor feeble. No seven years of 
the last ten centuries, as the last seven, have been so strongly 
marked with the criteria of the dawn of that period which 
has been the theme of many a discourse and the burden of 
many a prayer. 

I have thought proper to quote the entire preface, as 
it harmonises with what has been said in the introduction 



222 HISTORY OF THE DISCIPLES OF CHRIST 

to this volume with reference to the rise and progress of the 
Reformation of which it treats. While Mr. Campbell 
does not use exactly the same figure of speech that we 
have used, he nevertheless reaches practically the same 
conclusion that we have done. His Starlight, Moonlight, 
and Sunlight Ages were ever afterwards favourite epochs 
of his in treating the gradual development of the Chris- 
tion religion through the Patriarchal, Jewish, and Chris- 
tian Dispensations. 

However, the preface which has been quoted in full 
is valuable mainly for the light which it throws on the con- 
dition of the religious world at the beginning of the year 
1830, and for the splendid courage which Mr. Campbell 
shows in his attack upon the things that hinder the prog- 
ress of the Christianity of Christ. His motto from this 
time on was " Let there be light," and he began at once 
to earnestly contend for " the faith once for all delivered 
to the saints," no matter where this contention might lead 
him and those associated with him. At this time he seems 
to have had no concern whatever with respect to the out- 
come of the movement. He seems to have been over- 
whelmed with the conviction that the darkness of chaos 
should be dissipated, and that the light of the glorious 
Gospel of Jesus Christ should shine unto the people. This 
he conceived would bring a new age, and the rising of 
the light of the Sun of Righteousness, or of Mercy, as 
he calls it, was the dawn of the new age which w T ould 
usher in the complete restoration of Christianity as por- 
trayed in the New Testament in all of its essential features. 

It may be that Mr. Campbell was dreaming when he 
anticipated the new age in the name of his periodical. 
But dreams must often antedate the realisation of these 
dreams. Idealisation goes before realisation. The poets 
are often the forerunners of the historians. To see visions 
was one of the signs which were to accompany the intro- 
duction of Christianity into the world. It was one of 
the signs of the New Age, as Mr. Campbell anticipated 
it, in his Millennial Harbinger. 

The separation of the Disciples from the Baptists, or 
rather the separation of the Baptists from the Disciples 
(for the latter expresses more truthfully the real fact 
of the case), did not retard the movement which had been 
inaugurated by the Campbells. Indeed, it is probable 



SEPARATION OF BAPTISTS AND DISCIPLES 223 

the movement, as a well-defined and distinct thing, was 
accelerated by the action of many Baptist Churches with- 
drawing fellowship from the Disciples. These Baptist 
Churches, by their action, placed themselves in the at- 
titude of persecutors, though they doubtless acted from 
a conscientious sense of duty. They could not keep up 
with the progress which the Disciples were leading. The 
latter had started out with the prominent idea of reforma- 
tion, and the Baptist Churches were also included among 
those who needed reformation. At this time the Baptist 
Churches were practically divided into two classes, namely, 
those who were called Reformers, and those who still 
retained the Baptist faith as expressed in the Philadelphia 
Confession. 

From 1824, up to the time the Millennial Harbinger 
was started, the " Reformation " became more and more 
aggressive, the result of which told very decidedly upon 
many Baptist Churches, as well as some Associations. 
During this whole period the leaven of the Campbellian 
movement was working, and the views of the " Reform- 
ers " were spreading in various directions through Ohio, 
Western Pennsylvania, Kentucky, and Virginia, though 
gaining adherents mainly in Ohio and Kentucky. Even 
in 1826, Mr. Campbell had no idea of leaving the Bap- 
tists. During that year he wrote : " I and the Church 
with which I am connected are in full communion with 
the Mahoning Baptist Association of Ohio; and through 
them with the whole Baptist Association in the United 
States; and I intend to continue in connection with these 
people so long as they will permit me to say what I be- 
lieve, to teach what I am assured of, and to censure what 
is amiss in their views and practices. I have no idea 
of adding to the catalogue of new sects. This game has 
been played long enough." It will be remembered also 
that Mr. Campbell stipulated for these very privileges 
when he joined the Baptist denomination, and conse- 
quently he cannot be charged with having deceived any 
one with respect to the position which he occupied. But 
it has already been seen that, in the controversy between 
the Baptists and the " Reformers," the Mahoning Asso- 
ciation sided with the latter. This Association was finally 
dissolved in 1830, noth withstanding Mr. Campbell was 
present and opposed this radical action. But it was im- 



224 HISTORY OF THE DISCIPLES OF CHRIST 

possible for even him to stay the tide which was flowing 
in the direction of the " Reformers," and he finally, re- 
luctantly, consented to the transformation of the Associa- 
tion into a " Yearly Meeting," which would have no au- 
thority, and would meet only for acquaintance and mutual 
edification. Other Baptist Associations followed the ex- 
ample of the Mahoning Association, and many Baptist 
Churches became identified with the " Reformers," though 
in not a few cases these churches were divided. 

Just here it is well to remember that Mr. Campbell and 
those immediately associated with him were not wholly 
responsible for the new leaven that was influencing the 
Baptist Churches. 

So far we have traced the movement through certain 
individuals who were prominent leaders, but it is im- 
portant to notice the fact that some of the earlier pleadings 
for reformation came through churches, rather than 
through individuals. A few of these churches may be 
mentioned. 

In 1820, a Baptist Church in New York City, chiefly 
made up of Scotch people, who had come over from the 
old country, issued a very important document, which 
doubtless had considerable influence upon many other Bap- 
tist Churches, as well as upon individuals, into whose 
hands the document came. 

After quoting many passages of Scripture referring to 
baptism, the document continues as follows: 

From these several passages we may learn how baptism was 
viewed in the beginning by those who were qualified to under- 
stand its meaning best. No one who has been in the habit of 
considering it merely as an ordinance can read these passages 
with attention, without being surprised at the wonderful 
powers, and qualities, and effects, and uses, which are there 
apparently ascribed to it. If the language employed respecting 
it, in many of the passages, were to be taken literally, it 
would import that remission of sins is to be obtained by bap- 
tism, that an escape from the wrath to come is effected in bap- 
tism; that men are born children of God by baptism; that 
salvation is connected with baptism ; that men wash away their 
sins by baptism; that men become dead to sin and alive to 
God by baptism; that the Church of God is sanctified and 
cleansed by baptism; that men are regenerated by baptism; 
and that the answer of a good conscience is obtained by bap- 
tism. All these things, if all the passages before us were con- 
strued literally, would be ascribed to baptism. And it was a 



SEPARATION OF BAPTISTS AND DISCIPLES 225 

literal construction of these passages which led professed 
Christians, in the early ages, to believe that baptism was neces- 
sary to salvation. Hence arose infant baptism, and other 
customs equally unauthorised. And, from a literal construc- 
tion of the words of our Lord Jesus, at the last Supper, arose 
the awful notion of trans-substantiation. 

But, however much men have erred in fixing a literal im- 
port upon these passages, still the very circumstances of their 
doing so, and the fact that the meaning they imputed is the 
literal meaning, all go to show that baptism was appointed 
for ends and purposes far more important than those, who 
think it only an ordinance, yet have seen. 

It is for the churches of God, therefore, to consider well, 
whether it does not clearly and forcibly appear, from what is 
said of baptism in the passages before us, each taken in its 
proper connection, and this baptism was appointed as an insti- 
tution strikingly significant of several of the most important 
things relating to the kingdom of God ; whether it was not in 
baptism that men professed, by deed, as they had already done 
by word, to have remission of sins through the death of Jesus 
Christ, and to have a firm persuasion of being raised from the 
dead through him, and after his example; whether it was not 
in baptism that they put off the ungodly character and its 
lusts, and put on the new life of righteousness in Christ Jesus : 
whether it was not in baptism that they professed to be born 
from above, and thereby fitted for an entrance into the king- 
dom of God, that is, the Church of God here on earth ; whether 
it was not in baptism that they professed to be purified and 
cleansed from their defilement, and sanctified and separated 
to the service of God ; whether it was not in baptism that they 
passed, as it were, out of one state into another, out of the 
kingdom of darkness into the Kingdom of God's Son ; whether 
if any were ever known or recognised as having put on Christ, 
who had not thus been buried with him in baptism; whether, 
in fact, baptism was not a prominent part of the Christian 
profession, or in other words, that by which, in part, the 
Christian profession was made ; and whether this one baptism 
was not essential to the keeping of the unity of the Spirit. 

And if, on reflection, it should appear that these uses and 
purposes appertain to the one baptism, then it should be con- 
sidered how far any one can be known, or recognised, or ac- 
knowledged as disciples, as having made the Christian pro- 
fession, as having put on Christ, as having passed from death 
to life, who have not been baptised as the disciples of Christ.* 

It is said that this document made a deep impression 
upon the mind of Walter Scott, and had much to do in 
gaining him to the great reformatory movement. It will 
be seen that the document shows the same reverence for 

• Baxter's " Life of Walter Scott," pp. 51-53. 



226 HISTORY OF THE DISCIPLES OF CHRIST 

the Scriptures that Thomas Campbell does in his " Decla- 
ration and Address." Whether this latter document had 
reached the New York Church and wrought its influence 
upon that church is not certain, though it is certain that 
the church, even before the Christian Baptist was started, 
was practically in line with the Campbellian movement. 
Other churches soon became prominent agitators and prop- 
agandists of practically the same principles as those 
advocated by the Campbells, so that the movement was 
really, almost from the beginning, a movement among 
and from the Baptist Churches themselves, rather than 
a movement upon these churches from the Campbells and 
those immediately associated with them. 

A small church at Pittsburg, Pa., had been 
gathered by George Forrester, a Haldanean preacher, who 
supported himself by conducting an academy. It was 
this church which first influenced Walter Scott, when he 
arrived in the United States, in 1818. It was here also 
that Thomas Campbell conducted an academy for a short 
time. This church had for its pastor Sidney Rigdon, 
who afterwards became prominent as a preacher among 
the Disciples, as well as subsequently a leader among 
the Mormons. Walter Scott was serving the Haldanean 
Church while Rigdon was the pastor of the regular Bap- 
tist Church. A union was soon formed between these 
two churches, and this united church became the third 
church of the Reformation. 

The formation of the second church at Wellsburg, now 
West Virginia, has already been referred to, as having 
been constituted by twenty members, dismissed from the 
Brush Run Church, and afterwards becoming identified 
with the Mahoning Association of Ohio. With respect to 
the church at Bethany, W. Va., Professor W. B. Taylor 
writes as follows : 

" Few people realise how truly the Bethany Church is 
the mother church of the Restoration. It is the Brush 
Run Church transplanted, which was organised as a con- 
gregation of immersionists in June, 1811. It was later 
received into the Redstone (Pa.) Baptist Association 
with a distinct and written statement that they were 
to be guided only by the Scriptures. 

" The members were badly scattered, Mr. A. Campbell 
living more than ten miles distant from the little log 



SEPARATION OF BAPTISTS AND DISCIPLES 227 

meeting-house. Because of the removal of Thomas Camp- 
bell and his family; the widening duties of Alexander 
Campbell and his consequent absence from their meetings ; 
the intense opposition of the Presbyterians, who dominated 
the community religiously; and the jealousy and intrigues 
of the Baptist preachers and leaders within the Redstone 
Association, the Brush Run congregation declined. Mr. 
Campbell and his father and their families were impelled 
to take membership with the Wellsburg, Va., Church in 
1816 or 1817, after he had raised money for erecting 
their present building. They now escaped from the Red- 
stone Association and entered the Mahoning Association. 
The little Brush Run Church was greatly persecuted, but 
continued their meetings, for nearly fifteen years aided by 
an occasional visit from Mr. Campbell, who rode from 
home over the most wretched roads for this eleven miles, 
preached to them for hours, and then returned the same 
day. This is the service of a man with deep conviction, 
little realising the greatness of his service and example. 

" The Campbells retained their membership with the 
Wellsburg Church until ' the spring of 1829,' when the 
church was organised at Buffalo, now Bethany. The 
records of the Brush Run and the early records of the 
Bethany Church have been lost, but the early clerk's 
book of the Wellsburg Church contains this historic state- 
ment : ' In the spring of 1829 Mr. A. Campbell and his 
father, T. Campbell, and their families and several others 
withdrew to organise a new society at Buffalo, thus very 
much weakening our congregation.' The exact date of 
the organisation is not given. It was during the winter 
of 1829 that Mr. Campbell sat in the Constitutional Con- 
vention of Virginia, and according to a statement of Mrs. 
Decima Campbell Barclay, his daughter, he did not re- 
turn home until the last of April or first of May, in that 
year. So the Bethany Church was organised in May, 
1829. 

" An old and yellow newspaper clipping, without name 
of paper or date, came into my hands in 1906, stating that 
the church at Bethany was organised in 1829 and held 
its meetings in a warehouse on Mr. Campbell's farm, near 
the mill, and that the remaining members of the Brush 
Run Church, who were in sympathy with ' the reformers/ 
united with the new congregation and the Brush Run 



228 HISTORY OF THE DISCIPLES OF CHRIST 

Church was disbanded. If this record be reliable, and 
I believe it is, because the time of organisation and place 
of meeting are confirmed by Mrs. Barclay, then the Bethany 
Church is a continuation of the Brush Run Church. Its 
first membership was made up of the Campbells, their 
families, and the brethren of the Brush Run Church in 
sympathy with the ' reformers.' This makes out the 
case and establishes its real origin in June, 1811, less 
than two years from the issuing of the i Declaration and 
Address.' 

" The original building at Brush Run was removed from 
its foundation, now overgrown with weeds and briars, to 
West Middletown. It was first used as a blacksmith shop, 
and now for a stable. The first building in Bethany 
was a small stone building on the site of the present build- 
ing. It was erected in 1830 and 1831, and did service 
for twenty years. In that building Thomas Campbell 
preached his farewell sermon June 1, 1851. Immediately 
after this it was torn down and the present brick building 
was erected in its place. An effort is now being made 
to preserve this historic edifice and in connection with 
it to erect a memorial church in honour of the heroes 
of The Faith, who worshipped and laboured here. From 
this pulpit Mr. Campbell preached for years. From this 
sacred desk President Pendleton, Walter Scott, President 
Woolery, and Professors Milligan, Graham, Loos, and 
many of our noblest preachers have sounded forth the 
< Word of Life.' 

" In coming years, when Christian Union shall be an 
accomplished fact, this will be one of the most valued build- 
ings in Christendom, taking its place with Asbury, Ep- 
worth, and Old South Church." 

Other churches became prominent centres of influence 
in carrying on the work of the Reformation. It is not 
necessary now to name all these, though some of these 
have a very special place in the history of the movement. 
Among the most important may be mentioned the churches 
at Warren, Ohio, at New Lisbon, at East Fairfield, at 
Lordstown, at Youngstown, Sharon, Newton Falls, 
Paynesville, Mentor, Ravenna, Aurora, Akron, Salem, and 
many others which need not here be named. The one 
church, however, of the Ohio group which exerted as much 
influence as any other was the Sycamore Street Church, 



SEPARATION OF BAPTISTS AND DISCIPLES 229 

in Cincinnati, which is now represented by the Central 
Church of that city. This church sprang from the Enon 
Baptist Church of Cincinnati, about 120 of whose mem- 
bers were granted letters from that church, in 1828, to 
form a new church, which at first settled for a while on 
Sycamore Street, and then removed to Walnut Street, 
and finally to Ninth and Central Avenue, the present 
location of the Central Christian Church. 

After the formation of this new Baptist Church, Elder 
James Challen was elected pastor, at a salary of $300 per 
annum. At first the church adopted a modified creed, 
containing ten articles, the preamble of which affirms al- 
legiance to Jesus Christ as the foundation of the Church, 
and furthermore, that in " all matters of religion we will 
take the Word of God in its legitimate connections and 
relations as of the highest authority, and of permanent 
obligation, and agree to receive it as our infallible guide 
and unerring rule, both of faith and practice." 

It was not long, however, until the Enon Baptist Church 
became dissatisfied with the course pursued by the new 
church, and this mother church sent a communication to 
the new church severely condemning the course of the 
latter with respect to several things. After a somewhat 
protracted and lengthy correspondence, the brethren who 
had been dismissed from the Enon Baptist Church be- 
came practically a separate church, and finally located 
on Sycamore Street, with James Challen as their pastor, 
as already stated. D. S. Burnett was one of the prominent 
leaders of the new movement, and was ever afterwards 
closely connected with this new church, and served it 
as pastor at two different times, for several years. From 
this time, he and James Challen occupied a distinguished 
position in advocating the new movement, especially in 
Southwestern Ohio. The former was a man of remark- 
able power in the pulpit; he was, indeed, one of the most 
eloquent men connected with the Disciple movement at 
this time, while the latter was a wise counsellor, a most 
exemplary Christian, and a man of considerable literary 
attainments. This new church moved from Sycamore 
Street to the corner of Eighth and Walnut, where it re- 
mained until what is known as the Central Christian 
Church was built at the beginning of the seventies. Per- 
haps no church in the Reformatory Movement has been 



230 HISTORY OF THE DISCIPLES OP CHRIST 

more influential in shaping the course of the movement 
than the one now under consideration. From the very 
beginning it has been a seed church, sending its members 
throughout the South and Southwest, where they have been 
instrumental in planting churches. For a long time it 
practically carried nearly the whole weight of responsibil- 
ity in directing the missionary operations of the Disciples. 
In the later years it has become a down-town church, and 
it has been somewhat difficult to keep up its membership 
to the high standard of influence which the church formerly 
represented. Nevertheless, it is even to-day one of the 
strong churches of the brotherhood. 

The church at Warren, Ohio, is another church which 
deserves special mention. This church early became 
prominently identified with the Disciple movement, and 
has always been a strong church, and has perhaps exerted 
as much, if not more, influence in favour of that move- 
ment than any other church in the Western Reserve. It 
was organised September 3, 1803, as a Baptist Church, 
by Elder Charles B. Smith. At the same time Adamson 
Bentley took pastoral charge. Soon after this steps were 
taken to build a new meeting house ; and meantime services 
were held in the Courthouse, where the Lord's Supper 
was administered for five years. Bentley soon became 
an enthusiastic convert to the principles and aims of the 
Campbellian movement, and under the influence of Walter 
Scott, he became actively engaged in advocating the plea 
of the Disciples. The whole church practically followed 
his leadership. 

Bentley was, in many respects, a remarkable man. He 
was born July 4, 1785, in Allegheny County, Pa., though 
his parents, while he was yet young, removed to Brook- 
field, Ohio. Here young Bentley was compelled to strug- 
gle under many difficulties in obtaining a fairly respect- 
able education. He began to preach at nineteen, and 
was at that time a pronounced hyper-Calvinist. But when 
he became identified with the Disciple movement his Cal- 
vinism did not trouble him any longer. In the course 
of his ministry he travelled extensively in Ohio, Penn- 
sylvania, and Kentucky. He was a man of much dig- 
nity, and carried with him a very strong personal in- 
fluence. He was remarkable for what is called " level- 
headedness." He was a wise man, and therefore a great 



SEPARATION OF BAPTISTS AND DISCIPLES 231 

leader. He came to the side of Campbell and Scott when 
his influence was very much needed, and it is doubtful 
whether any other man than Scott himself exerted a more 
powerful influence in favor of the Disciple movement in 
the Western Reserve than did Adamson Bentley. 

Other churches and men in the Western Reserve deserve 
special mention, but space will not permit the notice of 
these in detail, and there is no particular need for this 
in a general history, as these churches and men receive 
considerable attention in books devoted to the Disciple 
movement in particular localities. 



CHAPTER VIII 

THE STONE MOVEMENT 

SO far little has been said about the Disciple move- 
ment in Kentucky, for the reason that another move- 
ment, similar to that advocated by the Campbells, 
had antedated the issuance of the " Declaration and Ad- 
dress " by several years. In this movement, Barton W. 
Stone was the principal actor. He was born December 
24, 1772, near Port Tobacco, Maryland. In 1779 his 
mother removed to Pittsylvania County, Virginia. Very 
early in life he determined to qualify himself for a bar- 
rister, and in order to acquire a liberal education for this 
purpose, he stripped himself of every hindrance, denied 
himself strong food, and lived chiefly on milk and vege- 
tables, allowing himself only six or seven hours sleep out 
of the twenty-four. When he entered Guilford Academy, 
North Carolina, where he received his early education, 
a great religious revival was being conducted in the town, 
and the influence of this made a strong impression upon 
young Stone's mind, and finally changed the purpose of 
his life. Of this change he himself speaks as follows : 

I now began seriously to think it would be better for me to 
remove from this academy, and go to Hampton Sidney College, 
in Virginia, for no other reason than that I might get away 
from the constant sight of religion. I had formed the resolu- 
tion and had determined to start the next morning, but was 
prevented by a very stormy day. I remained in my room 
during that day, and came to the firm resolution to pursue my 
studies there, attend to my own business, and let everyone 
pursue his own way. From this I have learned that the most 
effectual way to conquer the depraved heart is the constant 
exhibition of piety and a godly life in the professors of 
religion. 

Prior to this time he was much perplexed with respect 
to religion. During a great revival among the Baptists 
he says: 



THE STONE MOVEMENT 233 

I was a constant attendant, and was particularly interested 
to hear the converts giving in their experience. Of their con- 
viction and great distress for sin, they were very particular 
in giving an account, and how and when they obtained de- 
liverance from their burdens. Some were delivered by a 
dream, a vision, or some uncommon appearance of light — some 
by a voice spoken to them, " Thy sins are forgiven thee " — and 
others by seeing the Saviour with their natural eyes. Such 
experiences were considered good by the church, and the sub- 
jects of them were received for baptism, and into full fellow- 
ship. Great and good was the reformation in society. Know- 
ing nothing better, I considered this to be the work of God, 
and the way of salvation. The preachers had the art of affect- 
ing their hearers by a tuneful or singing voice in preaching. 

About this time came in a few Methodist preachers. 
Their appearance was prepossessing — grave, holy, meek, plain, 
and humble. Their very presence checked levity in all around 
them — their zeal was fervent and unaffected, and their preach- 
ing was often electric on the congregation, and fixed their at- 
tention. The Episcopalians and Baptists began to oppose 
them with great warmth. The Baptists represented them as 
denying the doctrines of grace and of preaching salvation by 
works. They publicly declared them to be the locusts of the 
Apocalypse, and warned the people against receiving them. 
Poor Methodists! They were then but few, reproached, mis- 
represented, and persecuted as unfit to live on the earth. My 
mind was much agitated, and was vacillating between these 
two parties. For some time I had been in the habit of retiring 
in secret, morning and evening, for prayer, with an earnest 
desire for religion ; but being ignorant of what I ought to do, 
I became discouraged, and quit praying, and engaged in the 
youthful sports of the day. * 

These extracts are given, not only to show the formative 
influences which wrought upon the character of B. W. 
Stone, but also to show the character of the religion which 
prevailed at that time. It has already been stated that 
a reformation was sadly needed, and that undoubtedly, 
in the providence of God, the time had come when this 
reformation must begin. This state of things is further 
illustrated in Mr. Stone's own experience. He says: 

According to the preaching and experience of the pious in 
those days, I anticipated a long and painful struggle before I 
should be prepared to come to Christ, or, in the language then 
used, before I should get religion. This anticipation was com- 
pletely realised by me. For one year I was tossed on the 
waves of uncertainty — labouring, praying, and striving, to ob- 

*" Biography of B. W. Stone," pp. 5-6. 



234 HISTOKY OF THE DISCIPLES OF CHRIST 

tain saving faith — sometimes desponding and almost despair- 
ing of ever getting it. The doctrines then publicly taught were 
that mankind were so totally depraved that they could not be- 
lieve, repent, nor obey the Gospel — that regeneration was an 
immediate work of the Spirit, whereby faith and repentance 
were wrought in the heart. These things were portrayed in 
vivid colours, with all earnestness and solemnity. Now was 
not then the accepted time — now was not then the day of 
salvation; but it was God's own sovereign time, and for that 
time the sinner must wait. 

After passing through a period of severe struggle with 
respect to his religious life, Mr. Stone at last united with 
the Presbyterian Church, and soon thereafter, having fin- 
ished his course at the Academy, he became a candidate 
for the ministry in the Orange Presbytery, and placed 
himself under the direction of William Hodge, wiiose ser- 
mon on the text " God is Love " was the final determining- 
factor in Mr. Stone's conversion. He now set himself 
earnestly to the study of the Confession of Faith, and 
the more he studied it, the more his perplexities increased. 
The doctrines of Calvinism, taught in the Confession, were 
the chief difficulties in Mr. Stone's way. He could not 
reconcile these with what he conceived to be the teaching 
of the Bible, and at his final examination, when asked 
if he w T as willing to accept the Confession, his answer was 
" As far as consistent with the Word of God." This 
answer clearly indicated the character of the man. Even 
at that early period Ave see clearly the indications of 
the coming events with which his future history was to 
be intimately identified. When God raises up a man for 
a special purpose, we can generally trace that purpose 
in the formative influences which enter into the making 
of the man. The experiences through which Mr. Stone had 
passed were all educational, and were doubtless necessary 
in the providence of God to fitly prepare him for the great 
work to which he had been called. But his humility was 
such that, if this work had been revealed to him at this 
early period, he would doubtless have shrunk from it, 
as Moses did w T hen God called him to lead the children 
of Israel out of the land of bondage. 

After preaching a short time in Virginia and North 
Carolina, in the year 1796, he visited Kentucky and com- 
menced preaching at Caneridge in Bourbon County, where 
he finally settled, preaching part of the time at Caneridge 



THE STONE MOVEMENT 235 

and part of the time at Concord. It was during this 
time that those remarkable religious exercises, known as 
the "jerks," were manifested in many parts of the coun- 
try. Mr. Stone's own account of these curious revival 
scenes is not only interesting, but will serve to acquaint 
the reader with the conditions of religious society at the 
beginning of the nineteenth century: 

The bodily agitations or exercises attending the excitement 
in the beginning of this century, were various, and called by 
various names; — as, the falling exercise — the jerks — the danc- 
ing exercise — the barking exercise — the laughing and singing 
exercise, etc. The falling exercise was very common among 
all classes, the saints and sinners of every age and of every 
grade, from the philosopher to the clown. The subject of this 
exercise would, generally, with a piercing scream, fall like a 
log on the floor, earth, or mud, and appear as dead. Of 
thousands of similar cases I will mention one. At a meeting, 
two gay young ladies, sisters, were standing together attending 
the exercises and preaching at the time. Instantly they both 
fell, with a shriek of distress, and lay for more than an hour 
apparently in a lifeless state. Their mother, a pious Baptist, 
was in great distress, fearing they would not revive. At length 
they began to exhibit symptoms of life, by crying fervently 
for mercy, and then relapsed into the same death-like state, 
with an awful gloom on their countenances. After awhile, the 
gloom on the face of one was succeeded by a heavenly smile, 
and she cried out " Precious Jesus " and rose up and spoke of 
the love of God, the preciousness of Jesus, and the glory of the 
Gospel, to the surrounding crowd, in language almost super- 
human and pathetically exhorted all to repentance. In a little 
while after, the other sister was similarly exercised. From 
that time they became remarkably pious members of the 
church. 

I have seen very many pious persons fall in the same way, 
from a sense of the danger of their unconverted children, 
brothers, or sisters — from a sense of the danger of their neigh- 
bours and of the sinful world. I have heard them agonising 
in tears and strong crying for mercy to be shown to sinners 
and speaking like angels to all around. 

The jerks cannot be so easily described. Sometimes the 
subject would be affected in some one member of the body, and 
sometimes in the whole system. When the head alone was 
affected, it would be jerked backward and forward, or from 
side to side, so quickly that the features of the face could not 
be distinguished. When the whole system was affected, I 
have seen the person stand in one place, and jerk backward 
and forward in quick succession, their head nearly touching 
the floor behind and before. All classes, saints and sinners, 
the strong as well as the weak, were thus affected. I have 



236 HISTORY OF THE DISCIPLES OF CHRIST 

enquired of those thus affected. They could not account for it ; 
but some have told me that those were among the happiest 
seasons of their lives. I have seen some wicked persons thus 
affected, and all the time cursing the jerks, while they were 
thrown to the earth with violence. Though so awful to be- 
hold, I do not remember that any one of the thousands I have 
seen ever sustained an injury in body. This was as strange 
as the exercise itself. 

The dancing exercise. This generally began with the jerks, 
and was peculiar to professors of religion. The subject, after 
jerking awhile, began to dance, and then the jerks would cease. 
Such dancing was indeed heavenly to the spectators; there 
was nothing in it like levity, nor calculated to excite levity in 
the beholders. The smile of heaven shone on the countenance 
of the subject, and assimilated to angels appeared the whole 
person. Sometimes the motion was quick and sometimes 
slow. Thus they continued to move forward and backward in 
the same track or alley till nature seemed exhausted, and they 
would fall prostrate on the floor or earth, unless caught by 
those standing by. While thus exercised, I have heard their 
solemn praises and prayers ascending to God. 

The barking exercise (as opposers contemptuously called it) 
was nothing but the jerks. A person affected with the jerks, 
especially in his head, would often make a grunt or bark, if 
you please, from the suddenness of the jerk. This name of 
barking seems to have had its origin from an old Presbyterian 
preacher of East Tennessee. He had gone into the woods for 
private devotion, and was seized with the jerks. Standing 
near a sapling, he caught hold of it, to prevent his falling, and 
as his head jerked back, he uttered a grunt or kind of noise 
similar to a bark, his face being turned upwards. Some wag 
discovered him in this position, and reported that he found 
him barking up a tree. 

The laughing exercise was frequent, confined solely with 
the religious. It was a loud, hearty laughter, but one sui 
generis; it excited laughter in no one else. The subject ap- 
peared rapturously solemn, and his laughter excited solemnity 
in saints and sinners. It is trulv indescribable. 

The running exercise was nothing more than that persons 
feeling some of these bodily agitations, through fear, attempted 
to run away, and thus escape from them ; but it commonly hap- 
pened that they ran not far before they fell, or became so 
greatly agitated that they could proceed no further. I knew 
a young physician of a celebrated family who came some dis- 
tance to a big meeting to see the strange things he had heard 
of. He and a young lady had sportively agreed to watch over 
and take care of each other, if either should fall. At length 
the physician felt something very uncommon, and started from 
the congregation to run into the woods; he was discovered 
running as for life, but did not proceed far till he fell down, 
and there lay till he submitted to the Lord, and afterwards 



THE STONE MOVEMENT 237 

became a zealous member of the church. Such cases were com- 
mon. 

I shall close this chapter with the singing exercise. This is 
more unaccountable than anything else I ever saw. The sub- 
ject in a very happy state of mind would sing most melodi- 
ously, not from the mouth or nose, but entirely in the breast, 
the sounds issuing thence. Such music silenced everything, 
and attracted the attention of all. It was most heavenly. 
None could ever be tired of hearing it. Doctor J. P. Campbell 
and myself were together at a meeting, and were attending to 
a pious lady thus exercised, and concluded it to be something 
surpassing anything we had known in nature. 

Thus I have given a brief account of the wonderful things 
that appeared in the great excitement in the beginning of this 
century. That there were many eccentricities, and much 
fanaticism in this excitement was acknowledged by its warm- 
est advocates; indeed it would have been a wonder, if such 
things had not appeared, in the circumstances of that time. 
Yet the good effects were seen and acknowledged in every 
neighbourhood, and among the different sects it silenced con- 
tention and promoted unity for a while; and these blessed 
effects would have continued, had not men put forth their un- 
hallowed hands to hold up their tottering ark, mistaking it for 
the ark of God. 

Since the beginning of the excitement I had been employed 
day and night in preaching, singing, visiting, and praying, 
with the distressed, till my lungs failed, and became inflamed, 
attended with a violent cough and spitting of blood. It was 
believed to be a dangerous case and might terminate in con- 
sumption. My strength failed, and I felt myself fast descend- 
ing to the tomb. Viewing this event near, and that I should 
soon cease from my labours, I had a great desire to attend a 
camp-meeting at Paris, a few miles distant from Caneridge. 
My physician had strictly forbidden me to preach any more 
till my disease should be removed. 

At this camp-meeting the multitudes assembled in a shady 
grove near Paris, with their wagons and provisions. Here 
for the first time a Presbyterian preacher arose and opposed 
the work, and the doctrine by which the work amongst us had 
its existence and life. He" laboured hard to Calvinise the 
people, and to regulate them according to his standard of 
propriety. He wished them to decamp at night, and to repair 
to the town, nearly a mile off, for worship in a house that 
could not contain half the people. This could not be done 
without leaving their tents and all exposed. The consequence 
was, the meeting was divided, and the work greatly impeded. 
Infidels and formalists triumphed at this supposed victory, 
and extolled the preacher to the skies; but the hearts of the 
revivalists were filled with sorrow. Being in a feeble state, I 
went to the meeting in town. A preacher was put forward, 
who had always been hostile to the work, and seldom mingled 



238 HISTORY OF THE DISCIPLES OF CHRIST 

with us. He lengthily addressed the people in iceberg style 
— its influence was deathly. I felt a strong desire to pray as 
soon as he should close, and had so determined in my own 
mind. He at length closed, and I arose and said, let us pray. 
At that very moment, another preacher of the same cast with 
the former, rose in the pulpit to preach another sermon. I 
proceeded to pray, feeling a tender concern for the salvation 
of my fellow creatures, and expecting shortly to appear before 
my Judge. The people became very much affected, and the 
house was filled with the cries of distress. Some of the 
preachers jumped out of a window back of the pulpit, and left 
us. Forgetting my weakness, I pushed through the crowd 
from one to another in distress, pointed them the way of sal- 
vation, and administered to them the comforts of the gospel. 
My good physician was there, came to me in the crowd, and 
found me literally wet with sweat. He hurried me to his 
house, and lectured me severely on the impropriety of my 
conduct. I immediately put on dry clothes, went to bed, 
slept comfortably, and rose next morning relieved from the 
disease which had baffled medicine, and threatened my life. 
That night's sweat was my cure, by the grace of God. I was 
soon able to renew my ministerial labours, and was joyful to 
see religion progressing. This happy state of things continued 
for some time, and seemed to gather strength with days. My 
mind became unearthly, and was solely engaged in the work 
of the Lord. I had emancipated my slaves from a sense of 
right, choosing poverty with a good conscience, in preference 
to all the treasures of the world. This revival cut the bonds 
of many poor slaves; and this argument speaks volumes in 
favour of the work. For of what avail is a religion of decency 
and order, without righteousness? 

There were at this time five preachers in the Presbyterian 
connection, who were in the same strain of preaching, and 
whose doctrine was different from that taught in the Con- 
fession of Faith of that body. Their names were, Richard 
McNemar, John Thompson, John Dunlavy, Robert Marshall, 
and myself; the three former lived in Ohio, the two latter in 
Kentucky. David Purviance was then a candidate for the 
ministry, and was of the same faith. The distinguishing doc- 
trine, which we boldly and everywhere preached, is contained 
in our Apology, printed shortly after that time, which I desire 
to be reprinted with these memoirs of my life, affixed to the 
same volume. From some of the sentiments of this Apology 
we afterwards dissented, especially on the Atonement, as 
stated in that book. 

The distinguishing doctrine preached by us was, that God 
loved the world — the whole world, and sent his Son to save 
them, on condition that they believed in him — that the gospel 
was the means of salvation — but that this means would never 
be effectual to this end, until believed and obeyed by us — that 
God required us to believe in his Son, and had given us 



THE STONE MOVEMENT 239 

sufficient evidence in his Word to produce faith in us, if at- 
tended to by us — that sinners were capable of understanding 
and believing this testimony, and of acting upon it by coming 
to the Saviour and obeying him, and from him obtaining sal- 
vation and the Holy Spirit. We urged upon the sinner to 
believe now, and receive salvation — that in vain they looked 
for the Spirit to be given them, while they remained in un- 
belief — they must believe before the Spirit or salvation would 
be given them — that God was as willing to save them now, as 
he ever was, or ever would be — that no previous qualification 
was required, or necessary in order to believe in Jesus, and 
come to him — that if they were sinners, this was their divine 
warrant to believe in him, and to come to him for salvation — 
that Jesus died for all, and that all things were now ready. 
When we first began to preach these things, the people ap- 
peared as just awakened from the sleep of ages — they seemed 
to see for the first time that they were responsible beings, and 
that a refusal to use the means appointed was a damning 
sin. 

The sticklers for orthodoxy amongst us writhed under these 
doctrines, but seeing their mighty effects on the people, they 
winked at the supposed errors, and through fear, or other 
motives, they did not at first publicly oppose us. They pain- 
fully saw their Confession of Faith neglected in the daily 
ministration by the preachers of the revival, and murmured at 
the neglect. In truth, that book had been gathering dust from 
the commencement of the excitement, and would have been 
completely covered from view, had not its friends interposed 
to prevent it. At first, they were pleased to see the Metho- 
dists and Baptists so cordially uniting with us in worship, no 
doubt, hoping they would become Presbyterians. But as soon 
as they saw these sects drawing away disciples after them, 
they raised the tocsin of alarm — the confession is in danger ! — 
the church is in danger ! O Israel to your tents ! 

These sticklers began to preach boldly the doctrines of their 
confession, and used their most potent arguments in their de- 
fence. The gauntlet was now thrown, and a fire was now 
kindled that threatened ruin to the great excitement; it re- 
vived the dying spirit of partyism, and gave life and strength 
to trembling infidels and lifeless professors. The sects were 
roused. The Methodists and Baptists, who had so long lived 
in peace and harmony with the Presbyterians, and with one 
another, now girded on their armour, and marched into the 
deathly field of controversy and war. These were times of 
distress. The spirit of partyism soon expelled the spirit of 
love and union — peace fled before discord and strife, and re- 
ligion was stifled and banished in the unhallowed struggle 
for pre-eminence. Who shall be the greatest? seemed to be 
the spirit of the contest — the salvation of a ruined world was 
no longer the burden, and the spirit of prayer in mourning took 
its flight from the breasts of many preachers and people. Yet 



240 HISTORY OF THE DISCIPLES OF CHRIST 

there were some of all the sects who deplored this unhappy 
state of things; but their entreating voice for peace was 
drowned by the din of war. 

Though the revival was checked, it was not destroyed; still 
the spirit of truth lingered in our assemblies, and evidenced 
his presence with us. One thing is certain, that from that 
revival a fountain of light has sprung, by which the eyes of 
thousands are opened to just and proper views of the gospel, 
and it promises fair to enlighten the world, and bring them 
back to God and his institutions. * 

In the concluding chapter of the Biography of Stone, 
Mr. John Rogers, the author of that Biography, gives a 
careful and apparently unbiased account of these revival 
manifestations, quoting various opinions, and finally 
reaching the conclusion that the manifestations were en- 
tirely abnormal and cannot be approved in the light of 
any intelligent understanding of Scriptural teaching. Mr. 
Rogers was himself a personal witness of these manifesta- 
tions, and what he says ought to have considerable in- 
fluence in forming a judgment as to the character and 
influence of what was at the time, no doubt, regarded 
as manifestations of the Spirit of God. 

After reviewing the history of these and similar mani- 
festations, Mr. Rogers concludes as follows : 

In view then of the fanatical, bitter, and censorious spirit 
which often associates itself with these bodily agitations, and 
is highly promotive of them, the writer is decidedly opposed 
to them. 

Having now given a brief history of these strange bodily 
agitations, as they have appeared in association with Chris- 
tianity, both in the Old World and the New; having given the 
views in regard to them, of such men as Wesley, Whitefield, 
Erskine, Edwards, Richard Watson, and Professor Hodge ; and 
having presented several reasons why we are opposed to them, 
we come now to a most important practical enquiry, viz : the 
true source of these exercises, as associated with religion. We 
have seen that Wesley, Whitefield, Erskine, Edwards, Watson, 
and others, have countenanced them as tokens of the divine 
favour. That Professor Hodge takes a decided stand against 
them, as the offspring of natural causes, and as wholly resolv- 
able into an " infectious nervous disease " ; as injurious to the 
best interests of religion, and discountenanced by the plainest 
teachings of the Scriptures. We have seen that enthusiasm 
and fanaticism, in their wildest shapes, have attended them — 
that jealousy, envy, hatred, evil surmisings, bitter revilings, 

* " Biography of B. W. Stone," pp. 39-46. 



THE STONE MOVEMENT 241 

heart-burnings, unholy schisms, and strifes, have followed close 
in their train — that spiritual pride, censoriousness, a Pharisaic 
disposition, and a spirit that trusts too much in suggestions, 
impulses, and consequently, that underrates the word of God, 
is often associated with them. We have seen that to regard 
them as tokens of the divine favour is of the essence of fanati- 
cism — that to suppose they are divine attestations of the truth 
of any dogma, is the most consummate nonsense, not to say 
presumption. We have also seen, that the gospel as presented 
by the Apostles never produced such results; and that conse- 
quently, the gospel, presented as it should be, will never pro- 
duce them. But as they have been superinduced by the preach- 
ing of Calvinists and Arminians of almost every sect, may it 
not be, that there is some capital error that is common to them 
all, which is suited, in favourable circumstances, to produce 
them? 

This is our decided conviction. And we now with all plain- 
ness, assert, that in our judgment this error relates to justifi- 
cation, or the doctrine of pardon. We would not be 
misunderstood here. We do not mean to say, that what 
is called orthodoxy on this subject is at fault, as to the 
grounds of pardon. So far as it teaches that, without 
the shedding of blood, there is no remission — that we are justi- 
fied freely by his grace, through the redemption that is in 
Christ Jesus — that we have redemption in his blood, even the 
forgiveness of sins — that the blood of Jesus purges the con- 
science — cleanses from all sin — it occupies the true ground. 
But we do mean to assert, most distinctly, that it is seriously 
at fault, as to the means of enjoying an assurance — scriptural 
assurance, of that great blessing. Everything in orthodoxy, 
whether Calvinistic or Arminian, is out of joint here. All is 
at loose ends — nothing definite. Penitents are taught to 
strive, and seek after some undefined and undefinable influence 
or operation of the Spirit, by which they may know they are 
pardoned, and accepted of God. Their imagination is ad- 
dressed and set at work to conjure up, what that something 
they are in search of may be ; and what they may, or may not 
regard as proper evidence of pardon. Suppose from a clear 
view of his goodness, they feel that they love God because he 
first loved them, — and that they love the Saviour who has died 
to redeem them; — this alone can be no satisfactory evidence 
of pardon — for pardon is not love, nor is love an evidence that 
they who possess it, are pardoned. What is called regenera- 
tion, or a change of heart, is no evidence of pardon, for it is 
wholly distinct from it, and always goes before it. Indeed, so 
far from its being an evidence of pardon, it is only a prepara- 
tion for it. True penitents then, under orthodox teaching, 
have no definite criteria by which to assure themselves of their 
pardon. They have no better evidence, than strong im- 
pressions, impulses, suggestions, feelings, or the agreement of 
their exercises of mind, with those of others, and thus trusting 



242 HISTORY OF THE DISCIPLES OF CHRIST 

to such uncertain evidences, " measuring themselves by them- 
selves and comparing themselves among themselves," they have 
no rational or scriptural assurance of pardon, and by apostolic 
authority are pronounced unwise. Here then, in this vague, 
undefined, and undefinable notion of orthodoxy, where every- 
thing is left to conjecture, to impulse, to mere feeling, to im- 
agination, we have found an adequate cause of all these ex- 
travagances of which we are speaking: and that therefore we 
may not wonder that persons of fervid imaginations, and nerv- 
ous temperaments, under the influence of this notion become 
the victims of every vagary, every strong impression, or im- 
pulse of the mind — and are led by an ignis fatuus through all 
the marshes, and swamps, and quagmires of religious en- 
thusiasm and fanaticism in their strangest and wildest 
forms. Here we have found a fountain opened, in the land of 
orthodoxy, from which flow out, in various districts, these evil 
streams. * 

Mr. Stone's work in the two churches of Caneridge 
and Concord was a great success, though he could not 
deliver himself from the doubts which were in his mind 
with respect to the doctrines of Calvinism set forth in 
the Confession of Faith. Nor was he alone with respect 
to these theological troubles. Other members of the Pres- 
bytery shared with him in his convictions, and the final 
outcome of the matter was that six of these withdrew 
from the Lexington Kentucky Synod, and constituted 
themselves into a Presbytery which they called the 
" Springfield Presbytery." At this point, Mr. Stone's own 
account is very interesting. He says : 

Soon after our separation, I called together my congrega- 
tions, and informed them that I could no longer conscien- 
tiously preach to support the Presbyterian church — that my 
labours should henceforth be directed to the advance of the 
Redeemer's kingdom, irrespective of party — that I absolved 
them from all obligations in a pecuniary point of view, and 
then in their presence tore up their salary obligation to me, 
in order to free their minds from all fear of being called upon 
hereafter for aid. Never had a pastor and churches lived to- 
gether more harmoniously than we had for about six years. 
Never have I found a more loving, kind, and orderly people in 
any country, and never have I felt a more cordial attachment 
to any others. I told them that I should continue to preach 
among them, but not in the relation that had previously 
existed between us. This was truly a day of sorrow, and the 
impressions of it are indelible. 

Thus to the cause of truth I sacrificed the friendship of two 

* " Biography of B. W. Stone," pp. 383-386. 



THE STONE MOVEMENT 243 

large congregations, and an abundant salary for the support 
of myself and family. I preferred the truth to the friendship 
and kindness of my associates in the Presbyterian ministry, 
who were dear to me, and tenderly united in the bonds of love. 
I preferred honesty and a good conscience to all of these. 
Having now no support from the congregations, and having 
emancipated my slaves, I turned my attention cheerfully, 
though awkwardly, to labour on my little farm. Though 
fatigued in body, my mind was happy, and " calm as summer 
evenings be." I relaxed not in my ministerial labours, preach- 
ing almost every night, and often in the daytime, to the 
people around. I had no money to hire labourers, and often 
on my return home, I found the weeds were getting ahead of 
my corn. I had often to labour at night while others were 
asleep, to redeem my lost time. 

Under the name of Springfield Presbytery we went forward, 
preaching, and constituting churches; but we had not worn 
our name more than one year, before we saw it savoured of a 
party spirit. With the man-made creeds we threw it over- 
board, and took the name Christian — the name given to the dis- 
ciples by divine appointment first at Antioch. We published 
a pamphlet on this name, written by Elder Rice Haggard, who 
had lately united with us. Having divested ourselves of all 
party creeds, and party names, and trusting alone in God, 
and the word of his grace, we became a by-word and laughing 
stock to the sects around ; all prophesying our speedy annihila- 
tion. Yet from this period I date the commencement of that 
reformation, which has progressed to this day. Through much 
tribulation and opposition we advanced, and churches and 
preachers were multiplied. 

Finally what was called the " Last Will and Testament 
of the Springfield Presbytery " was published. As this 
document is fundamental in what is called the Stone Move- 
ment in Kentucky, it is here given in its entirety, and, 
though intended to be somewhat humorous, it cannot 
fail to impress the reader that the men who signed it 
were far in advance of most religious teachers of that 
particular period: 

THE LAST WILL AND TESTAMENT OF THE 
SPRINGFIELD PRESBYTERY 

For where a testament is, there must of necessity be the 
death of the testator ; for a testament is of force after men are 
dead, otherwise it is of no strength at all, while the testator 
liveth. Thou fool, that which thou sowest is not quickened 
except it die. Verily, verily, I say unto you, except a corn of 
wheat fall into the ground, and die, it abideth alone; but if 
it die, it bringeth forth much fruit. Whose voice then shook 



244 HISTORY OF THE DISCIPLES OF CHRIST 

the earth ; but now he hath promised, saying, yet once more I 
shake not the earth only, but also heaven. And this word, yet 
once more, signifies the removing of those things that are 
shaken as of things that are made, that those things which 
cannot be shaken may remain. — Scripture. 

THE PRESBYTERY OF SPRINGFIELD, sitting at Cane- 
ridge, in the County of Bourbon, being through a gracious 
Providence in more than ordinary bodily health, growing in 
strength and size daily; and in perfect soundness and com- 
posure of mind; but knowing that it is appointed for all 
delegated bodies once to die; and considering that the life of 
every such body is very uncertain, do make, and ordain this our 
last Will and Testament, in manner and form following, viz : 

Imprimis. We will, that this body die, be dissolved, and 
sink into union with the Body of Christ at large; for there is 
but one Body and one Spirit, even as we are called in one 
hope of our calling. 

Item. We will, that our name of distinction, with its 
Reverend title, be forgotten, that there be but one Lord over 
God's heritage, and his name One. 

Item. We will, that our power of making laws for the gov- 
ernment of the church, and executing them by delegated au- 
thority forever cease; that the people may have free course 
to the Bible, and adopt the law of the Spirit of life in Christ 
Jesus. 

Item. We will, that candidates for the Gospel ministry 
henceforth study the Holy Scriptures with fervent prayer, and 
obtain license from God to preach the simple Gospel, with the 
Holy Ghost sent down from Heaven, without any mixture of 
philosophy, vain deceit, traditions of men, or the rudiments of 
the world. And let none henceforth take this honour upon 
himself, but he that is called of God, as was Aaron. 

Item. We will, that the church of Christ resume her native 
right of internal government — try her candidates for the min- 
istry, as to their soundness in the faith, acquaintance with 
experimental religion, gravity and aptness to teach; and ad- 
mit no other proof of their authority but Christ speaking in 
them. We will, that the church of Christ look up to the Lord 
of the harvest to send forth labourers into his harvest; and 
that she resume her primitive right of trying those who say 
they are apostles, and are not. 

Item. We will, that each particular church, as a body, 
actuated by the same spirit, choose her own preacher, and sup- 
port him by a free will offering, without a written call or 
subscription — admit members — remove offences; and never 
henceforth delegate her right of government to any man or set 
of men whatever. 

Item. We will, that the people henceforth take the Bible as 
the only sure guide to heaven; and as many as are offended 
with other books, which stand in competition with it, may cast 



THE STONE MOVEMENT 245 

thera into the fire if they choose; for it is better to enter into 
life having one book, than having many to be cast into hell. 

Item. We will, that preachers and people, cultivate a spirit 
of mutual forbearance; pray more, and dispute less; and 
while they behold the signs of the times, look up, and confi- 
dently expect that redemption draweth nigh. 

Item. We will, that our weak brethren, who may have been 
wishing to make the Presbytery of Springfield their king, and 
wot not what is now become of it, betake themselves to the 
Rock of Ages and follow Jesus for the future. 

Item. We will, that the Synod of Kentucky examine every 
member, who may be suspected of having departed from the 
Confession of Faith, and suspend every such suspected heretic 
immediately; in order that the oppressed may go free, and 
taste the sweets of gospel liberty. 

Item. We will, that Ja , the author of two letters lately 

published in Lexington, be encouraged in his zeal to destroy 
partyism. We will, moreover, that our past conduct may be 
examined into by all who may have correct information; but 
let foreigners beware of speaking evil of things which they 
know not. 

Item. Finally we will, that all our sister bodies read their 
Bibles carefully, that they may see their fate there determined, 
and prepare for death before it is too late. 

Springfield Presbytery 



1804. \ L,S - 



John Dunlavy, 
Richard M'Nemar, 
B. W. Stone, 
John Thompson, 
David Purviance. 
Robert Marshall, 



>■ Witnesses. 



THE WITNESSES' ADDRESS 

We, the above named witnessess of the Last Will and Testa- 
ment of the Springfield Presbytery, knowing that there will 
be many conjectures respecting the causes which have occa- 
sioned the dissolution of that body, think proper to testify, 
that from its first existence it was knit together in love, lived 
in peace and concord, and died a voluntary and happy death. 

Their reasons for dissolving that body were the following: 
With deep concern they viewed the divisions, and party spirit 
among professing Christians, principally owing to the adop- 
tion of human creeds and forms of government. While they 
were united under the name of a Presbytery, they endeavoured 
to cultivate a spirit of love and unity with all Christians ; but 
found it extremely difficult to suppress the idea that they them- 
selves were a party separate from others. This difficulty in- 
creased in proportion to their success in the ministry. 
Jealousies were excited in the minds of other denominations; 



246 HISTORY OF THE DISCIPLES OF CHRIST 

and a temptation was laid before those who were connected 
with the various parties, to view them in the same light. At 
their last meeting they undertook to prepare for the press a 
piece entitled Observations on Church Government, in which 
the world will see the beautiful simplicity of Christian church 
government, stripped of human inventions and lordly traditions. 
As they proceeded in the investigation of that subject, they 
soon found that there was neither precept nor example in the 
New Testament for such confederacies as modern Church Ses- 
sions, Presbyteries, Synods, General Assemblies, etc. Hence 
they concluded, that while they continued in the connection 
in which they then stood, they were off the foundation of the 
Apostles and Prophets, of which Christ himself is the chief 
corner stone. However just, therefore, their views of church 
government might have been, they would have gone out under 
the name and sanction of a self -constituted body. 

Therefore, from a principle of love to Christians of every 
name, the precious cause of Jesus, and dying sinners who are 
kept from the Lord by the existence of sects and parties in 
the church, they have cheerfully consented to retire from the 
din and fury of conflicting parties — sink out of the view of 
fleshly minds, and die the death. They believe their death will 
be the great gain to the world. But though dead, as above, and 
stripped of their mortal frame, which only served to keep them 
too near the confines of Egyptian bondage, they yet live and 
speak in the land of Gospel liberty; they blow the trumpet of 
jubilee, and willingly devote themselves to the help of the 
Lord against the mighty. They will aid the brethren, by their 
council, when required; assist in ordaining elders, or pastors 
— seek the divine blessing — unite with all Christians — com- 
mune together, and strengthen each others' hands in the work 
of the Lord. 

We design by the grace of God, to continue in the exercise 
of those functions, which belong to us as ministers of the 
gospel, confidently trusting in the Lord, that he will be with us. 
We candidly acknowledge, that in some things we may err, 
through human infirmity; but he will correct our wanderings, 
and preserve his church. Let all Christians join with us, in 
crying to God day and night, to remove the obstacles which 
stand in the way of his work, and give him no rest till he make 
Jerusalem a praise in the earth. We heartily unite with our 
Christian brethren of every name, in thanksgiving to God for 
the display of his goodness in the glorious work he is carrying 
on in our Western country, which we hope will terminate in 
the universal spread of the gospel, and the unity of the church. 

The effect of this document was at once electrical. At 
first it was not the purpose of Mr. Stone and those asso- 
ciated with him to withdraw from the Presbyterian 
Church, but their conference with representatives of the 



THE STONE MOVEMENT 247 

Synod convinced them that they could not remain in that 
Church and at the same time advocate the principles 
which they then believed. They were committed to the 
advocacy of Christian union, and this fact alone made 
it necessary for them to hesitate in taking a step which 
looked like separation instead of union. But when it 
became necessary to choose between what they believed to 
be the teaching of the Word of God and the doctrines of 
the Presbyterian Church, they could not hesitate any 
longer, and consequently they were compelled to take the 
step which finally separated them from their former re- 
ligious associations. Mr. Stone's own account of some 
of the struggles through which they passed is as follows: 

The brethren, elders, and deacons, came together on this sub- 
ject; for we had agreed previously with one another to act 
in concert and not to adventure on anything new without ad- 
vice from one another. At this meeting we took up the matter 
in a brotherly spirit, and concluded that every brother and 
sister should act freely, and according to their convictions of 
right and that we should cultivate the long-neglected grace of 
forbearance toward each other — they who should be immersed 
should not despise those who were not, and vice versa. Now 
the question arose who will baptise us? The Baptists would 
not, except we united with them; and there were no elders 
among us who had been immersed. It was finally concluded 
among us, that if we were authorised to preach, we were also 
authorised to baptise. The work then commenced; the 
preachers baptised one another and crowds came and were 
also baptised. My congregation very generally submitted to 
it, and it soon obtained generally, and yet the pulpit was silent 
on the subject. In Brother Marshall's congregation there were 
many who wished baptism. As Brother Marshall had not 
faith in the ordinance, I was called upon to administer. This 
displeased him and a few others. 

The subject of baptism now engaged the attention of the 
people very generally, and some, with myself, began to con- 
clude that it was ordained for the remission of sins, and ought 
to be administered in the name of Jesus to all believing peni- 
tents. I remember once about this time we had a great meet- 
ing at Concord. Mourners were invited every day to collect 
before the stand in order for prayers (this being the custom of 
the times). The brethren were praying daily for the same 
people, and none seemed to be comforted. I was considering 
in my mind what could be the cause. The words of Peter of 
Pentecost, rolled through my mind, " Repent and be baptised 
for the remission of sins, and you shall receive the gift of the 
Holy Ghost." I thought were Peter here he would thus ad- 
dress these mourners. I quickly arose and addressed them in 



248 HISTORY OF THE DISCIPLES OF CHRIST 

the same language, and urged them to comply. Into the spirit 
of the doctrine I was never fully led, until it was revived by 
Brother Alexander Campbell, some years after. 

With the issuance of the Last Will and Testament of 
the Springfield Presbytery, and the acceptance of immer- 
sion as the only Scriptural baptism, the new movement 
was fairly launched in Kentucky, and soon became a 
potent factor throughout the whole community where Mr. 
Stone resided, and finally spread to other parts of the 
country, w T here the same principles had been making im- 
pression, but which had not found organisation until the 
new T movement was fairly launched. 

How T ever, it was not long until discouragements began 
to show themselves. There seems to be a law in morals, 
as well as in physics, that everything has its dark period. 
The Apostle Paul says, " that which thou sowest is not 
quickened except it die." Death, or something like death, 
is the pathway through which everything has to go, in 
order to permanent life. The dark period of Christ's 
life — the temptation — immediately followed his baptism, 
and this fact simply represents what seems to be a uni- 
versal law with respect to all development. 

At any rate, religious movements are not exceptional 
as regards this law. Associated with Mr. Stone in the 
issuance of the " Last Will and Testament " were five 
other distinguished preachers of the Presbyterian Church, 
viz., Robert Marshall, John Dunlavy, Richard M'Nemar, 
John Thompson and David Purviance. Four of these 
soon left Mr. Stone, two of them, Richard M'Nemar and 
John Dunlavy, joined the Shakers, while John Thompson 
and Robert Marshall returned to the fellowship of the 
Presbyterian Church. Thus Stone was practically left 
alone to advocate the principles set forth in the " Last 
Will and Testament." But in no respect did these dis- 
couragements dampen his ardour or cause him to hesitate 
for a single moment with respect to the great work to 
which he had committed himself. He continued to preach 
in various parts of the country, especially in Kentucky 
and Ohio. In the latter state he succeeded in bringing 
over to his banner about twelve Baptist preachers, w T hose 
adherence to his cause greatly encouraged him and in- 
spired him with new hope concerning the final outcome 
of the movement which had been inaugurated. He trav- 



THE STONE MOVEMENT 249 

elled extensively in that state, preaching and baptising 
the people, his meetings being very largely attended and 
sometimes accompanied with the manifestations which 
had been prevalent at Caneridge and Concord in the early 
days of his ministry. 

The movement soon began to take on considerable di- 
mensions, and the whole of central Kentucky became much 
influenced by it. After Mr. Stone and his co-labourers had 
adopted believers' immersion as the only baptism, the 
movement was calculated to influence very considerably 
the Baptist Churches of both Kentucky and Ohio, and 
as a matter of fact this result followed, at least in its 
leavening progress, though not many Baptist Churches 
became distinctly identified with the movement at this par- 
ticular period. 

After the Campbells issued their " Declaration and Ad- 
dress," Mr. Stone watched with great interest the develop- 
ment of the Campbellian movement, and during his travels 
he came in touch with some of the preachers, especially 
in Northeastern Ohio, who were sympathising with the 
principles and aims of the " Declaration and Address." 
In this way the two movements began to touch each other. 
At the same time Mr. Campbell was making excursions 
into Kentucky. In 1823 his debate with Mr. McCalla 
gave him a very favourable introduction to the Baptists 
of that state, and subsequently his visits there, as well as 
the circulation of the Christian Baptist in many parts of 
the state, were very influential in leavening many Baptist 
Churches with the principles he was advocating. The 
result was that by the time the Disciples became a separate 
people many Baptist Churches and preachers of the state 
had come over to the reformation standard. This was 
the state of things when the Millennial Harbinger was 
started in 1830. 

Perhaps the Stone movement has never received ample 
justice in treating the Disciple movement. Undoubt- 
edly, it was a very important factor in that movement. 
It is true that Mr. Stone and those associated with him, 
while accepting believers' immersion as the only Scrip- 
tural baptism, did not contend for a strictly baptised mem- 
bership, allowing considerable liberty to the individual 
conscience with respect to the matter. This, indeed, was 
the view held by the Campbells in the beginning of their 



250 HISTORY OF THE DISCIPLES OF CHEIST 

movement. The " Declaration and Address " does not 
specially raise the question at all, though the principles 
of that Address compelled the abandonment of infant 
sprinkling. 

In 1824 Mr. Campbell and Mr. Stone met for the first 
time at Georgetown, Kentucky, and they soon became very 
warm and steadfast friends. It was easy to see by com- 
parison of views that they were aiming at practically the 
same thing, though they were pursuing a little different 
route by which to arrive at the end in view. Mr. Stone 
started his Christian Messenger in 1826, and this became 
a strong advocate of the principles for which he was con- 
tending. The circulation of this magazine, as well as the 
circulation of the Christian Baptist, at this time became 
a potent factor in disseminating the principles of the 
Reformation, though the two bodies, that is, the Reformers 
and the Christians, still occupied a somewhat separate 
position. 

Meantime, some great churches were planted, and after- 
wards became very influential in carrying on the work. 
Most of the churches which were under the influence of 
Mr. Stone followed his leadership after he left the Pres- 
byterian Church. Caneridge, Concord, Old Union, and 
many other churches in central Kentucky, and in Ohio, 
became seed churches for disseminating the principles of 
the " Reformers." There were differences between the 
two bodies in several respects, but these differences were 
infinitesimal compared with the points of agreement. 

We shall see in the next chapter how these differences 
became subordinated to the great question of Christian 
union. 



CHAPTER IX 

UNION OF " REFORMERS " AND " CHRISTIANS " 

THERE can be no doubt about the fact that the Stone 
movement in Kentucky, and in other states, was a 
valuable forerunner of the Campbellian movement; 
and had not the "Reformers'' (as those associated with 
Mr. Campbell were then called) been driven into a sep- 
arate organisation, it is probable that the brethren asso- 
ciated with Barton W. Stone would have felt no difficulty 
in co-operating with those associated with the Campbells 
from the very beginning of their knowledge of each other. 
But by the time we reach the year 1830, the two movements 
had developed somewhat differently. While no particu- 
lar name had been agreed upon officially, by either party, 
by a sort of general consent, the brethren associated with 
Stone called themselves " Christians," while those asso- 
ciated with the Campbells called themselves " Disciples 
of Christ," though by outsiders they were denominated 
" Reformers," or " Campbellites," as the " Christians " 
were, by outsiders, denominated " New Lights," or " Stone- 
ites." 

However, the main differences between the two bodies, 
at this particular time, from a practical point of view, 
was with respect to the ordinance of baptism, the " Re- 
formers " requiring baptism in the case of all who sought 
membership with them, while the " Christians," though 
affirming the Scriptural authority for immersion, did not 
make it an essential condition of membership in their 
churches. 

That the two movements should differ at this point is 
not to be wondered at. Most of the preachers and mem- 
bers of the " Christian " Churches came from Pedo-Baptist 
families, while most of the members of the " Reformation " 
Churches came from Baptist families; and in many cases 
whole Baptist communities came over to the standard ad- 
vocated by the Campbells. It is not possible to obtain any 

251 



252 HISTORY OF THE DISCIPLES OF CHRIST 

trustworthy statistics as to the respective strength of these 
movements at this particular time. It is probable that 
an estimate of seven or eight thousand " Christians," and 
a somewhat less number of " Reformers " existed at that 
time in Kentucky. Some of the ablest men among the 
Baptists had become identified with the " Reformers/' in 
various parts of Kentucky, and throughout the Southwest. 
Notably, such men as P. S. Fall of Louisville, who shortly 
became pastor of the church in Frankfort, which pastorate 
he held for twenty-five years. He was also pastor of the 
church in Nashville for a time. He was an Englishman 
by birth, well educated, and a man of unexceptionable 
character. 

John Smith, known as " Raccoon " John Smith, was 
another able minister who came from the Baptists to the 
standard of the " Reformers." John T. Johnson, the 
brother of Richard M. Johnson, united with the Baptist 
Church in 1821, but between the years 1829 and 1830 he 
examined carefully the position advocated by the Camp- 
bells, and to use his own language, he says : " My eyes 
were opened, and I was made free by the truth, and the 
debt of gratitude I owe to that man of God, Alexander 
Campbell, no language can tell." His addition to the 
ministry of the " Reformers " greatly accentuated their 
influence in Kentucky, for Johnson became, perhaps, the 
most effective evangelist of the movement at that time 
in the state. What Walter Scott was to the movement in 
Ohio, John T. Johnson was to it in Kentucky. 

As regards the " Christians," they also had some able 
men associated with them. Of course Stone himself was 
everywhere recognised as the leader of their forces; but 
associated with him were such men as John Rogers, T. M. 
Allen, John Allen Gano, B. F. Hall, and others of almost 
equal ability and earnestness; but perhaps those men- 
tioned were chifly instrumental in leading the forces in 
Kentucky. Gano was a great evangelist, second only to 
John T. Johnson, to whom reference has already been 
made, and Hall was a rising young man with great 
promise, while T. M. Allen was already a preacher of 
much influence. As these respective brethren operated 
largely in the same districts of country, they constantly 
came in contact with one another, and in this way they 
came to understand that they were all aiming at prac- 



" REFORMERS " AND " CHRISTIANS " 253 

tically the same thing, namely, the overthrow of sectarian- 
ism and the union of God's people on a Scriptural plat- 
form. 

This feeling of substantial unity was accelerated by the 
publication of the Christian Messenger, at Georgetown, 
Kentucky, edited by B. W. Stone. This periodical was 
started in 1826, and a careful examination of its pages 
will show that it advocated very generally the same things 
for which Mr. Campbell was contending in the Millennial 
Harbinger, and much for what he contended in the Chris- 
tian Baptist, which was circulating in Kentucky at the 
time Mr. Stone began the publication of the Christian 
Messenger. 

Meantime, in 1824, as has already been stated, Mr. 
Stone and Mr. Campbell had met, while the latter was 
making a tour in Kentucky, and had become deeply in- 
terested in each other personally, as well as theologically. 
It is one of the beautiful things connected with this par- 
ticular period in the Reformatory movement that these 
two great leaders showed no jealousy with respect to each 
other. Stone was the impersonification of modesty and 
humility, while Campbell was equally the impersonifica- 
tion of courtesy and fairness. They soon learned to love 
each other, and this was the forerunner of the final union 
which took place between the two bodies. The same feel- 
ing characterised all the other leaders on both sides, 
and it is not remarkable, therefore, that in January, 
1832, definite steps had been taken to bring the " Re- 
formers " and " Christians " into one religious organisa- 
tion. 

The chief differences between the two bodies were with 
respect to baptism and the doctrine of the God-head, or 
" Trinity," to use the popular term of theology. While 
the " Christians," as has already been remarked, for the 
most part, practised believers' immersion, at the same time 
they allowed considerable liberty on this question, and 
consequently among them were some who practised infant 
baptism, and not a few who had simply been sprinkled. 
The other point of difference was purely theoretical, and 
consequently the very principles of both movements re- 
jected this as a test of Christian fellowship. Mr. Camp- 
bell and Mr. Stone held to somewhat different views with 
respect to this matter, but neither was willing to make his 



254 HISTORY OF THE DISCIPLES OF CHRIST 

views a barrier in the way of Christian union, while each 
view was held simply as a private opinion. 

This was the situation at the beginning of the year 1832, 
when a meeting was convened at Lexington, Kentucky, of 
both parties, with a view to a permanent union. 

At this point it is well to give the testimony of Dr. 
Richardson with respect to the Stone movement, in con- 
trast to the work of the Reformation, as this is found in 
his " Memoirs of Alexander Campbell," Volume II, pages 
198-199. 



While the features of this organisation were thus, in a good 
measure, similar to those of the reformation, in which Mr. 
Campbell was engaged, there were some characteristic differ- 
ences. With the former, the idea of uniting all men under 
Christ was predominant; with the latter, the desire of an 
exact conformity to the primitive faith and practice. The 
one occupied itself chiefly in casting abroad the sweep-net of 
the Gospel, which gathers fishes of every kind; the other was 
more intent upon collecting " the good into vessels " and cast- 
ing " the bad away." Hence the former engaged mainly in 
preaching, the latter in teaching. The revivalist machinery of 
protracted meetings, warm exhortation, personal entreaty, 
earnest prayers for conversion and union, accompanied by a 
belief in special, spiritual operations and the use of the 
mourner's seat, existed with the one, while with the other the 
matters of chief interest were the disentanglement of the Chris- 
tian faith from modern corruptions of it and the recovery of 
the Gospel ordinances and ancient order of things. There had, 
indeed, been an almost entire neglect of evangelisation on the 
part of its few churches which were originally connected with 
Mr. Campbell in his reformatory efforts. They had not a single 
itinerant preacher, and, although they made great progress in 
biblical knowledge they gained comparatively few converts. 
The churches of the " Christian Connection/' on the other 
hand, less inimical to speculative theories, granting member- 
ship to the unimmersed and free communion to all, and im- 
perfectly acquainted with the order, discipline and institu- 
tions of the churches, made, through an efficient itineracy, 
large accessions everywhere, and increased with surprising 
rapidity. They were characterised by a simplicity of belief 
and manners and a liberality of spirit highly captivating, and 
possessed, in general, a striking and praiseworthy readiness 
to receive additional light from the Bible. They gained over, 
consequently, from the religious community many of the pious 
and peace-loving, who groaned under the evils of sectarianism, 
while the earnest exhortations of zealous preachers and their 
direct personal appeals to sinners obtained large accessions 
from the world. 



"REFORMERS" AND "CHRISTIANS" 255 

This extract will show at once the value of the union 
of these two bodies. The " Christians " brought into the 
movement a new evangelistic element, while the " Re- 
formers " brought into it an earnest study of the Scrip- 
tures, and an equally earnest plea for conformity to all 
the Scriptures enjoined. The union was effected upon 
the platform of a common faith and practice, without 
saying anything about some differences that existed be- 
tween the two bodies. It is well, just here, to have an 
account, inspired by John Smith himself, as it gives a 
most interesting history of the meeting which took place 
for the consideration of a union between the two bdies: 

At Lexington, especially, on New Year's day, pursuant to 
the notice very generally given, many Disciples and Chris- 
tians came together to talk over, once more, and finally, the 
points of difference between them, to ascertain whether the 
proposed union were practicable, and, if so, to agree upon the 
terms on which it should be affected. It was not a meeting 
of Elders or Preachers only, but a popular assembly — a mass 
meeting of the brethren. 

While many had laid aside their prejudices, and were ready 
to consummate the union, some of each party still cherished 
honest doubts respecting the doctrine of the others. Some 
Reformers still looked upon the Christians as Arians; and 
some Christians were adverse to the union, in the belief that 
the Reformers denied the influence of the Spirit, and attached 
undue importance to baptism. On the other hand, while the 
Christians still refused to give up their name, the others 
were willing to concede that it was no less Scriptural and 
proper than Disciple. While all did not hold in the same 
sense that baptism was for the remission of sins, they all 
agreed that it was a divine ordinance, which could not safely 
be set aside or neglected. Finally, though they still differed 
on the question of free or restricted communion, each felt that 
it was his privilege to commune with the other, since they were 
all of one faith and one immersion. 

On Saturday, the appointed day, a multitude of anxious 
brethren began, at an early hour, to crowd the old meeting- 
house of the Christians, on Hill Street, in Lexington. There 
were Stone, and Johnson, and Smith, and Rogers, and Elley, 
and Creath, and many others, all guarded in thought and pur- 
pose against any compromise of the truth, but all filled with 
the spirit of that grandest of prayers, " May they all be one, 
as thou, Father, art in me and I in Thee; that the world 
may know that thou hast sent me." 

Smith was informed that it had been arranged that one 
from each party should deliver an address, and plainly set 
forth, according to his own conception, the scriptural ground 



256 HISTORY OF THE DISCIPLES OF CHRIST 

of union among the people of Christ. He was also told that he 
had been selected by the Disciples, and Stone by the Christians ; 
and that it was the wish of the brethren that they should avoid 
the spirit and manner of controversy, and give their views of 
the plan of union freely, but without reference to party dis- 
tinctions. When this had been announced, the two brethren 
went aside and conferred in private. Neither knew certainly 
what the other would say in the critical hour which had now 
come upon the churches; nor did either, in that moment of 
solemn conference, ask the other to disclose his mind or heart, 
touching their differences, more fully than he had already done. 

"What is your choice, my brother?" said Stone, at length. 
" Will you speak first, or last? " 

" Brother Stone, I have no choice," said Smith. " I have 
already made up my mind about the matter ; and what I have 
to say can be said as well at one time as at another." 

" I wish you to talk first, then," said Stone, " and I will 
follow." And they returned to the house, as the hour for 
speaking had already come. 

The occasion was to John Smith the most important and 
solemn that had occurred in the history of the Reformation. 
It was now to be seen whether all that had been said, and 
written, and done in behalf of the simple Gospel of Christ, 
and the union of Christians, was really the work of the Lord, 
or whether the prayers of Stone, and of Johnson, were but 
idle longings of pious, yet deluded hearts; — whether the toils 
and sacrifices of Smith were but the schismatic efforts of a 
bold enthusiast ; — and whether the teachings of Campbell were 
only the speculations of a graceless and sensuous philosophy. 
The denominations around mocked, and declared that such a 
church without a constitution could not stand, and that a 
union without a creed was but the chimera of a dreamy and 
infatuated heresy. 

Smith arose with simple dignity, and stood, prayerful and 
self-possessed, before the mingling brotherhoods. He felt, as 
no one else could feel it, the weight of the responsibility that 
rested on him. A single unscriptural position taken — the 
least sectarian feeling betrayed — an intemperate word — a 
proud, unfraternal glance of the eye — might arouse suspicion 
and prejudice, and blast the hope of union in the very moment 
when it was budding with so many promises. Every eye 
turned upon him, and every ear leaned to catch the slightest 
tones of his voice. He said : 

God has but one people on the earth. He has given 
to them but one Book, and therein exhorts and commands 
them to be one family. A union such as we plead for — a 
union of God's people on that one Book — must, then, be 
practicable. 

Every Christian desires to stand complete in the whole will 
of God. The prayer of the Saviour, and the whole tenor of 
his teaching, clearly show that it is God's will that his chil- 



" REFORMERS " AND " CHRISTIANS " 257 

dren should be united. To the Christian, then, such a union 
must be desirable. 

But an amalgamation of sects is not such a union as Christ 
prayed for, and God enjoins. To agree to be one upon any 
system of human invention would be contrary to his will, and 
could never be a blessing to the Church or the world; there- 
fore the only union practicable or desirable must be based on 
the word of God as the only rule of faith and practice. 

There are certain abstruse or speculative matters — such as 
the mode of the Divine Existence, and the Ground and Nature 
of Atonement — that have, for centuries, been themes of dis- 
cussion among Christians. These questions are as far from 
being settled now as they were in the beginning of the con- 
troversy. By a needless and intemperate discussion of them 
much feeling has been provoked, and divisions have been pro- 
duced. 

For several years past I have tried to speak on such subjects 
only in the language of inspiration; for it can offend no one 
to say about those things just what the Lord himself has said. 
In this scriptural style of speech all Christians should be 
agreed. It cannot be wrong — it cannot do harm. If I come 
to the passage, " My father is greater than I," I will quote it, 
but will not stop to speculate upon the inferiority of the Son. 
If I read " Being in the form of God, he thought it was not 
robbery to be equal with God," I will not stop to speculate 
upon the consubstantial nature of the Father and Son. I will 
not linger to build a theory on such texts, and thus encourage 
a speculative and wrangling spirit among my brethren. I will 
present these subjects only in the words which the Lord has 
given to me. I know he will not be displeased if we say just 
what he has said. Whatever opinions about these and similar 
subjects I may have reached, in the course of my investiga- 
tions, if I never distract the Church of God with them or seek 
to impose them on my brethren, they will never do the world 
any harm. 

I have the more cheerfully resolved on this course, because 
the Gospel is a system of facts, commands, and promises, and 
no deduction or inference from them, however logical or true, 
forms any part of the Gospel of Jesus Christ. No heaven is 
promised to those who hold them, and no hell is threatened 
to those who deny them. They do not constitute, singly or 
together, any item of the ancient and apostolic Gospel. 

While there is but one faith, there may be ten thousand 
opinions ; and hence, if Christians are ever to be one, they must 
be one in faith, and not in opinion. When certain subjects 
arise, even in conversion or social discussion, about which 
there is a contrariety of opinion and sensitiveness of feeling, 
speak of them in words of the Scriptures, and no offence will 
be given, and no pride of doctrine will be encouraged. We 
may even come, in the end, by thus speaking the same things, 
to think the same things. 



258 HISTORY OF THE DISCIPLES OP CHRIST 

For several years past I have stood pledged to meet the 
religious world, or any part of it, on the ancient Gospel and 
order of things, as presented in the words of the Book. This 
is the foundation on which Christians once stood, and on it 
they can, and ought to, stand again. From this I cannot 
depart to meet any man, or set of men, in the wide world. 
While, for the sake of peace and Christian union, I have long 
since waived the public maintenance of any speculation I may 
hold, yet not one gospel fact, commandment, or promise, will I 
surrender for the world ! 

Let us, then, my brethren, be no longer Campbellites, or 
Stoneites, New Lights, or Old Lights or any kind of lights, but 
let us all come to the Bible and to the Bible alone, as the 
only Book in the world that can give us all the Light we 
need. 

He sat down, and Stone arose, his heart glowing with love, 
and every pulse bounding with hope. " I will not attempt," 
said he, " to introduce any new topic, but will say a few things 
on the same subjects already presented by my beloved brother." 

After speaking for some time in a strain of irresistible ten- 
derness, he said " that controversies of the Church sufficiently 
prove that Christians never can be one in their speculations 
upon those mysterious and sublime subjects, which, while they 
interest the Christian philosopher, can not edify the Church. 
After we had given up all creeds and taken the Bible, and the 
Bible alone, as our rule of faith and practice, we met with 
so much opposition, that, by force of circumstances, I was led 
to deliver some speculative discourses upon these subjects. 
But I never preached a sermon of that kind that really feasted 
my heart; I always felt a barrenness of soul afterwards. I 
perfectly accord with Brother Smith that those speculations 
should never be taken into the pulpit; but that when com- 
pelled to speak of them at all, we should do so in the words 
of inspiration. 

" I have not one objection to the ground laid down by him as 
the true scriptural basis of union among the people of God; 
and I am willing to give him, now and here, my hand." 

He turned as he spoke, and offered to Smith a hand trembling 
with rapture and brotherly love, and it was grasped by a hand 
full of the honest pledges of fellowship, and the union was 
virtually accomplished ! 

It was now proposed that all who felt willing to unite 
on these principles, should express their willingness by giving 
one another the hand of fellowship; and elders and teachers 
hastened forward, and joined their hands and hearts in joyful 
accord. A song arose, and brethren and sisters, with many 
tearful greetings, ratified and confirmed the union. On Lord's 
day, they broke the loaf together, and in that sweet and solemn 
communion, again pledged to each other their brotherly love. 

This union of the Christians and the Disciples was not a 
surrender of the one party to the other; it was an agreement 



"REFORMERS" AND « CHRISTIANS " 259 

of suck as already recognised and loved each other as brethren, 
to work and to worship together. It was a union of those who 
held alike the necessity of implicit faith and of unreserved 
obedience; who accepted the facts, commands, and promises, 
as set forth in the Bible; who conceded the right of private 
judgment to all; who taught that opinions were no part of 
the faith delivered to the saints; and who were now pledged 
that no speculative matters should ever be debated to the dis- 
turbance of the peace and harmony of the Church, but that 
when compelled to speak on controverted subjects, they would 
adopt the style and language of the Holy Spirit. 

It was an equal and mutual pledge and resolution to meet 
on the Bible as on common ground, and to preach the Gospel 
rather than to propagate opinions. The brethren of Stone 
did not join Alexander Campbell as their leader, nor did the 
brethren of Campbell join Barton W. Stone as their leader; 
but each, having already taken Jesus the Christ as their only 
leader, in love and liberty became one body; not Stoneites, or 
Campbellites ; not Christians, or Disciples, distinctively as 
such; but Christians, Disciples, saints, brethren, and children 
of the same Father who is God over all and in all. 

His co-operation with Stone and Johnson in the work of 
bringing the two parties together John Smith always regarded 
as the best act of his life. " But do you not fear/' said a timid 
and dissatisfied brother to him that day, " that what you have 
now done will drive your old Baptist brethren still further 
from you? You cannot overcome their prejudices against the 
Arians; and it was certainly bad policy to raise this new 
barrier between them and the Reformation." 

" I know not," said Smith in reply, " how that may be ; but 
certain I am that the union of Christians, upon a scriptural 
basis, is right, and that it can never be bad policy to do what 
is right." 

" Are there no differences of opinion between you and the 
Reformers ? " inquired others about that time. 

" We answer, we do not know," said the Christians, " nor 
are we concerned to know; we have never asked them what 
their opinions were, nor have they asked us. If they have 
opinions different from ours they are welcome to have them, 
provided they do not endeavour to impose them on us as 
articles of faith ; and they say the same of us." 

" But have you no creed or confession as a common bond 
of union ? " 

" We answer, yes ; we have a perfect one, delivered to us 
from heaven, and confirmed by Jesus and his apostles — the 
New Testament." 

" How will you now dispose of such as profess faith in 
Jesus and are baptised ? To which party will they be attached 
as members ? " 

" We answer, we have no party. It is understood among us 
that we feel an equal interest in every Church of Christ, and 



260 HISTORY OF THE DISCIPLES OF CHRIST 

we are determined to build up all such churches without any 
regard to their former names." 

" But will the Christians and Reformers thus unite in other 
sections of the country and in other States ? " 

"We answer, if they are sincere in their profession, and 
destitute of a party spirit, they will undoubtedly unite. But, 
should all elsewhere act inconsistently with their profession, 
we are determined to do what we are convinced is right in the 
sight of God." 

It is worthy of mention that at the very time when these 
events were transpiring in Kentucky, the spirit of union was 
prevailing over sectarian prejudice in other States also. John 
Longley, a Christian, writing to Elder Stone, from Bush 
County, Indiana — the home of John P. Thompson — under date 
of the twenty -fourth of December, 1831, says : 

" The Reforming Baptists and we are all one here. We 
hope that the dispute between you and Brother Campbell, 
about names and priority, will forever cease, and that you will 
go on, united, to reform the world." 

Griffeth Cathey, of Tennessee, on the fourth of January, 
1832, writes, in substance : 

" The members of the Church of Christ, and the members 
known by the name of Disciples, or Reformed Baptists, re- 
gardless of all charges about Trinitarianism, Arianism, and 
Socinianism, and of the questions, whether it is possible for 
any person to get to heaven without immersion, or whether 
immersion is for the remission of sins, have come forward, 
given the right hand of fellowship, and united upon the plain 
and simple Gospel." * 

As in the days of old, when the sons of God came to- 
gether, Satan came into their midst, so it was with the 
union meeting which took place in 1832. It was not long 
until the union was practically severed, on account of 
certain dissensions which began to arise with those who 
held to shibboleths, rather than to " where the Bible 
speaks, we speak, and where it is silent, we are silent." 

However, it was arranged that Elders John Smith and 
John Rogers should take the field, and do whatever was 
possible to be done to bring about a permanent union 
between the two bodies. In the Messenger of January 
1832, this fact is stated in the following words : 

To increase and consolidate this union, and to convince all 
of our sincerity, we, the Elders and brethren, have separated 
two Elders, John Smith and John Rogers; the first known 
formerly by the name of Reformer, the latter by the name of 
Christian. These brethren are to ride together through all 

* " Life of John Smith," pp. 450-458. 



" REFORMERS " AND " CHRISTIANS " 261 

the churches, and to be equally supported by the united con- 
tributions of the churches of both descriptions; which contri- 
butions are to be deposited together, with Brother John T. 
Johnson as treasurer and distributor. 

Perhaps no two men could have been selected who were 
better qualified for this important task than Elders Rogers 
and Smith. They were both men of the highest integrity 
and of the noblest consecration to the cause of Christ. 
Rogers became the biographer of both B. W. Stone and 
John T. Johnson, and in dealing with this union move- 
ment and the chief men concerned in it he shows a fairness 
with respect to the issues at stake, and a grasp of all the 
conditions that eminently qualified him for the task of 
co-operating with Smith in making the union permanent. 

Smith was a man of unusual native talent. He was 
uneducated, as education is understood generally, but he 
was well educated for the great work committed to his 
hands. It is said that Alexander Campbell once re- 
marked that " John Smith was the only man he ever knew 
who would have been spoiled by a collegiate education." 
He was certainly one of God's noblemen. He thoroughly 
understood the Scriptures, and as a speaker before the 
people, he was perhaps without a peer in the whole state 
of Kentucky. Besides he had the confidence of his 
brethren everywhere, and no one could have been sent 
among the " Reformers " whose influence would have been 
greater. These "Reformers " were among those who were 
questioning the union, and the address which Smith made 
shows conclusively that they were raising questions which 
had been entirely ignored at the meeting where the union 
had been effected. The Address is so comprehensive, and 
at the same time occupies such an important historical 
position, that it is here presented without any abbrevia- 
tion: 

Beloved Brethren: It becomes my duty to lay before our 
brethren and the public the principle from which I acted, 
when, with many Reformers, so called, and many of those 
called Christians, we met together, broke the loaf, and united 
in all the acts of social worship. It will be recollected that 
all our remarks relative to the Christian brethren are con- 
fined to those with whom we have associated about Lexington, 
Georgetown, Paris, Millersburg, and Carlisle. When the 
Christians and the Reforming brethren united, as above named, 
we calculated at the time that the captious, the cold-hearted, 



262 HISTORY OF THE DISCIPLES OF CHRIST 

sectarian professor, and the friends of religious systems formed 
by human device, would misrepresent and slander us. But 
we do not mind all this. It is no more than we expect from 
such characters ; and we hope we shall always be able to bear 
reviling like Christians, and not revile again. We do not 
publish this address with the hope of satisfying or silencing 
our opposers; but hearing that some of our warm-hearted, 
pious, Reforming brethren, having heard many reports, and 
not being correctly informed on this subject, have become un- 
easy, fearing that the good cause of the Reformation may be 
injured by the course which we have taken in relation to the 
Christian brethren, we therefore feel it to be a duty which 
we owe to our brethren and to the cause which we profess, to 
lay before them and the public, candidly and plainly, the prin- 
ciple from which we have acted, relative to this matter — which 
is as follows : 

When we fell in company with the Christian teachers, we 
conversed freely and friendly together. With some one or 
other of them we have conversed on all the supposed points of 
difference between them and the Reformers, and all the er- 
roneous sentiments which I had heard laid to their charge, 
such as the following : 

1. That they deny the Atonement. On this point I found 
the truth to be in substance, about this: That they do not 
deny the Atonement, but they do deny the explanation which 
some give of it. At the same time they declare that pardon 
and salvation here are obtained through faith in the sacrifice 
and blood of Jesus Christ. They expect, and pray for, all 
spiritual blessings through the same medium, and hope to over- 
come at the last, and obtain eternal salvation, by the blood of 
the Lamb, and by the Word of his testimony. This, substan- 
tially, if not verbatim, one of their principal teachers said to 
me ; and this, I believe, they are all willing to say, so far as I 
have been conversant with them. 

When I have conversed with them about the various specu- 
lations upon the character of Christ, or the modus existendi of 
the Divine Being, they have said that, by the misrepresenta- 
tions and violent opposition of their enemies, they had been 
sometimes driven into speculations on that subject. They also 
say they are not only willing, but desirous, that all specula- 
tions on that subject may cease forever; and that all should 
speak of the Saviour of sinners in the language of the inspired 
writers, and render under him such honour as did the Primi- 
tive Christians. So say I ; and let Unitarianism, Trinitarian- 
ism and all other human isms, return from whence they came, 
and no more divide the affections, prevent nor destroy the 
union, of Christians forever. Amen and Amen. 

2. I have also conversed freely with the Christian teachers up- 
on the subject of receiving the unimmersed into the Church, and 
of communing with them at the Lord's table. They have said 
that they have had, and still have, in some degree, their diffi- 



" REFORMERS " AND " CHRISTIANS " 263 

culties on this subject. In their first outset they were all 
Pedobaptists. Having determined to take the Word of God 
alone for their guide, some of them soon became convinced 
that immersion was the only Gospel baptism; and they sub- 
mitted to it accordingly. They went on teaching others to do 
likewise ; the result has been that all, with very few exceptions, 
belonging to their congregations in this section of country, 
have submitted to immersion. They have not, for several years 
past, received any as members of their body without immersion. 
And with regard to the propriety of communing at the Lord's 
table with the unimmersed, they are determined to say no 
more about it, there being no apostolic precept nor example 
to enforce it. But whatever degree of forbearance they may 
think proper to exercise toward the unimmersed as best suited 
to the present state of things, they are determined, by a proper 
course of teaching, and practicing the Apostolic Gospel, to 
bring all, as fast as they can, to unite around the cross of 
Christ — submitting to the one Lord, one faith, one immersion 
— and thus form one body upon the one foundation, according 
to the apostolic order of things. 

Here I must say, that when the Christian brethren have 
spread the Lord's table in my presence, they did not invite the 
unimmersed to participate. When the Apostle said, " Let a 
man examine himself, and so let him eat," he did not say 
this to the unimmersed, or those who were not in the kingdom, 
but to the Church of God at Corinth, the members of which 
had heard, believed, and had been immersed. (Acts xviii: 8.) 
In a word, I believe that the Christian teachers with whom I 
have had intercourse, teach as plainly, and as purely, what the 
primitive teachers taught, and require as precisely what they 
required, in order to the admission of members into the con- 
gregation of Christ, as any people with whom I am acquainted. 

I have not written this for the sake of the Christian breth- 
ren, but for the sake of some of our Reforming brethren, who 
seem to be alarmed, fearing that I and some other Reforming 
teachers, have injured the good cause in which we have been 
engaged, by sanctioning all the speculations and errors which 
have been laid to the charge of the people called Christians, 
whether justly or unjustly. That our Reforming brethren may 
be enabled to judge and determine upon the propriety or 
impropriety of our conduct, when we and the Christian breth- 
ren united in all the acts of social worship, we have thought 
it proper to lay before them what we understand to be the 
views and the practice of the Christian teachers, in the several 
important particulars named above. 

If, in doing this, we have in any particular been mistaken, 
or have misrepresented them, we can assure them that we have 
not done it designedly ; they will, therefore, have the goodness 
to correct the error, and pardon me. On the other hand, if the 
above named views of the Christian brethren be correct, I 
would then ask any brother, what law of Christ is violated 



264 HISTORY OF THE DISCIPLES OF CHRIST 

when we break the loaf together? Or when we meet with 
those on the King's highway, who have been immersed upon a 
profession of their faith in the Lord Jesus Christ, and are 
walking in his commandments, by what rule found in the New 
Testament could we reject them, or refuse to break bread with 
them? 

3. It may be asked, if the people called Christians, who have 
ceased to speculate upon the character of Christ, have given 
up their Unitarian opinions? And may it not as well be 
asked, have they who speculate upon the character of Christ 
before they became Reformers, given up their Trinitarian 
opinions? 

To both these questions I would answer, I do not know, 
neither do I care. We should always allow to others that 
which we claim for ourselves — the right of private judg- 
ment. 

If either Christians or Reformers have erroneous opinions, 
they never can injure any person, provided we all have pru- 
dence enough to keep them to ourselves. Neither will they 
injure us, if we continue to believe the Gospel facts, and obey 
the law of the King. If all who profess to be teachers of the 
Christian religion would keep their opinions to themselves, 
teach the gospel facts, and urge the people to obey them, the 
world would soon be delivered from the wretched, distracting, 
and destructive influences of mystical preaching. 

4. Again, it is asked, when you break bread with those 
called Christians about Georgetown, etc., do you not sanction 
all the sectarian speculations of all those who are called by the 
same name throughout the United States? No. The Chris- 
tian Churches are not bound together by written, human laws, 
like many others; and even if they were, I should not believe 
that I had sanctioned any sectarian peculiarity which might be 
among them, because I find nothing either in Scripture or rea- 
son to make me believe so. If such an idea had been taught 
in the New Testament, surely the Reformers never would have 
acted as they have done, and are still doing. For example: 
after many of us became Reformers, we continued to break 
bread with many of those who continued to plead for all their 
old sectarian peculiarities and human traditions — even in our 
own congregation — without even so much as dreaming that we 
were sanctioning all or any of their unscriptural peculiarities, 
or those of the Associations with which we were in correspond- 
ence. You will say that all these had come into the kingdom 
by faith and immersion. Granted: and so had those Chris- 
tians with whom we broke bread, so far as we know. 

Once more. It is well known that Brother G. Gates, as yet, 
stands formally connected with the Elkhorn Association; and 
that all the Reformers cheerfully commune with him, as they 
ought to do, at the Lord's table, not thinking, for one moment, 
that in so doing they sanction all the peculiarities which be- 
long to that body, and all the other associations with which 



" REFORMERS " AND " CHRISTIANS " 265 

they stand formally connected. Similar cases might be multi- 
plied, but we deem it unnecessary. 

When our brethren shall have seen this, we hope that they 
will be satisfied that we have not laid aside our former specu- 
lations, and taken up those of any other people. They cannot 
think that we wish to amalgamate the immersed and the un- 
immersed in the congregation of Christ. We do not find such 
amalgamation in the ancient congregations of Christ. There- 
fore, whilst contending for the ancient order of things, we can- 
not contend for this. 

5. We are pleased with the name Christian, and do desire to 
see it divested of every sectarian idea, and everything else but 
that which distinguished the primitive Christians from all 
other people, in faith and practice, as the humble followers of 
the meek and lowly Redeemer. And we do believe that the 
Christian brethren about Georgetown, etc., would be as much 
gratified to see this as we would be ourselves. 

The friends of the Reformation may easily injure their own 
cause by giving to it a sectarian character; against which we 
should always be specially guarded. And in order to avoid 
this, and all other departures from the Apostolic order of 
things, we cannot, we will not, knowingly sanction any tradi- 
tion, speculation, or amalgamation unknown to the primitive 
Christian congregations. On the other hand, we are deter- 
mined by the favour of God, to the utmost of our ability, to 
teach what the primitive disciples taught; and in admitting 
persons into the congregation of Christ, we will require what 
they required, and nothing more. We will urge the practice 
of all the Apostolic commands and examples given to the 
primitive Christians, and thus labour for the unity of the dis- 
ciples of Christ upon this one foundation. And wherever we 
find others — whatever they may have been called by their 
enemies — labouring for the same object, aiming at the same 
thing, we are bound joyfully to receive them, treat them as 
Christians, and co-operate with them. And such we believe 
are the Christian brethren about Lexington, Georgetown, Paris, 
Millersburg, and Carlisle. 

We have now laid before our brethren, candidly and plainly, 
the principle upon which we have acted, relative to the union 
spoken of between the Christians and Reformers about George- 
town, etc., which, we think, is perfectly consistent with that 
from which we have acted for several years past. But if we 
have done anything which the Gospel or the law of Christ will 
not justify, we would be glad to know it, as we do desire, above 
all things, to know the whole truth, and to practise it ; and as 
we think that the best of us, either as individuals, or as con- 
gregations, are not fully reformed, but reforming. 

We hope that the editors of reforming periodicals (Brethren 
Campbell, Scott, etc.), if they see this in the Messenger, 
will notice it in their journals, with such remarks of com- 
mendation or correction as they may think proper. We make 



266 HISTORY OF THE DISCIPLES OF CHRIST 

this request because we think circumstances actually require 
it* 

John Roger, Smith's associate, in this great work of 
unifying the churches which had come into the union, 
gives his impression also of the situation, and as the 
representative of the " Christians," it will be seen that 
he practically endorses all that Smith said to his brethren : 

Having just come out of Babylon, it is scarcely possible we 
are entirely clear of all her corruptions. Already in the light 
of Heaven we have detected some important errors in our 
former views ; we are determined, therefore, to test every senti- 
ment we hold, by the infallible Word, renouncing error when- 
ever convinced of it, and following the truth wherever it leads, 
disregarding the frowns and persecutions of the sects. 'Tis 
through truth which is able to make us wise to salvation; we 
will, therefore, count all things loss (that come into competi- 
tion with it) for the excellency of the knowledge of Jesus 
Christ our Lord. Now in proof and illustration of our third 
fact, let us glance at our history. 

When we left the Presbyterian Church, we were in the dark 
upon the subject of baptism, and continued so for a number 
of years; and the reason is obvious. The human mind can- 
not investigate every subject at once; and as your minds were 
engrossed with the consideration of the subjects of faith, 
special operations of the spirit in order to faith, creeds, party 
names, and the five points of Calvinism, you never once thought 
of baptism. But as soon as you had leisure to look about you, 
and call up your views of baptism and test them by the book, 
you saw at once, and acknowledged your mistake, and were 
forthwith baptised by scores; and now there is scarcely a 
Pedo-baptist among us, so mightily has the truth triumphed. 
Since that time the subject of apostolic succession, or of a 
special call to the ministry, has been weighed in the scales of 
the sanctuary, and in the estimation of many of us found 
wanting. And even those among us who contend for the doc- 
trine theoretically, reject it practically. This last remark, 
however, by the way. So also the doctrine of baptism for the 
remission of sins, has, within a few years, been brought be- 
fore us, and much investigated. Some among us have em- 
braced it cordially; others reject it. What then? Shall those 
who embrace it, condemn those, who though they believe in 
immersion, cannot go the whole length with us in the matter? 
God forbid. Or shall those who do not receive it, con- 
demn us who do receive it? I trust not. Charity forbids 
it. Our principles forbid it. Here then, dear brethren, firmly 
united upon the book, upon the highest ground that can be 
taken, let us move forward, investigating every religious sub- 
ject, testing every sentiment by our creed ; cultivating the love 

* "Life of John Smith," pp. 464-470. 



« REFORMERS" AND " CHRISTIANS " 267 

of truth and holiness, never making any opinion a test of 
Christian fellowship; never resting till we are filled with the 
knowledge of God's will; in all wisdom and spiritual under- 
standing ; that we may walk worthy of the Lord unto all pleas- 
ing, being fruitful in every good work. Brethren, mistake us 
not; we sincerely wish to see promoted among us, a religion 
which will purify our hearts from all sin, and fill our lives with 
our good fruits.* 

It may be well to quote just here what Mr. Stone 
himself said with respect to the union. He was evi- 
dently deeply impressed by what had been accomplished, 
and he gives expression to his feelings in the following 
quotation from an article in his magazine: 

We are happy to announce to our brethren and to the world 
the union of Christians in fact in our country. A few months 
ago the Reforming Baptists, (known invidiously by the name 
of Campbellites,) and the Christians in Georgetown and the 
neighbourhood, agreed to meet and worship together. We 
soon found that we were indeed in the same spirit, on the same 
foundation, the New Testament, and wore the same name, 
Christian. We saw no reason why we should not be the same 
family. The Lord confirmed this union by his presence, for a 
good number was soon added to the Church. We agreed to 
have a four days' meeting on Christmas in Georgetown, and 
on New Year's Day in Lexington, for the same length of time. 
A great many elders, teachers, and brethren, of both de- 
scriptions, assembled together, and worshipped together in 
one spirit and with one accord. Never did we witness more 
love, union, and harmony, than was manifested at these meet- 
ings. Since the last meeting we have heard of the good effects. 
The spirit of union is spreading like fire in dry stubble. 

It may be asked, is there no difference of opinion among 
you? We answer, we do not know, nor are we concerned to 
know. We have never asked them what was their opinion, nor 
have they asked us. If they have opinions different from ours, 
they are welcome to have them, provided they do not en- 
deavour to impose them on us as articles of faith. They say 
the same of us. We hear each other preach, and are mutually 
pleased and edified. 

It may be asked again — Have you no creed or confession as 
a common bond of union? We answer, yes. We have a per- 
fect one, delivered to us from Heaven, and confirmed by Jesus 
and his Apostles — we mean the New Testament. We have 
learned from the earliest history of the Church to the present 
time, that the adoption of man-made creeds has been the in- 
variable cause of division and disunion. We have, therefore, 
rejected all such creeds as bonds of union, and have deter- 
mined to rest on that alone given by divine authority, being 
* Christian Messenger, Vol. VI., p. 103. 



268 HISTORY OF THE DISCIPLES OF CHRIST 

well assured that it will bind together all who live in the 
spirit of it. 

It may again be asked — How will you dispose of such as 
profess faith in Jesus and are baptised ? To which party shall 
they be attached as members ? We answer : We have no party. 
It is understood among us, that we feel an equal interest in 
the prosperity of every Church of Christ, (and of such we all 
profess to be members,) and are determined to build up and 
edify all such churches, without any regard to former names 
by which they may have been called. 

To increase and consolidate this union, and to convince all 
of our sincerity, we, the elders and brethren, have separated 
two Elders, John Smith and John Rogers, the first known, 
formerly by the name of Reformer, the latter by the name 
Christian. These brethren are to ride together through all the 
churches, and to be equally supported by the united contri- 
butions of the churches of both descriptions; which contri- 
butions are to be deposited together with Brother John T. 
Johnson, as treasurer and distributor. We are glad to say, 
that all the churches, as far as we hear, are highly pleased, 
and are determined to co-operate in the work. 

Some may ask — Will the Christians and Reformers thus 
unite in other states and sections of our country ? We answer 
— If they are sincere in their profession and destitute of a 
party spirit, they will undoubtedly unite. They all profess 
the same faith, they all reject human creeds and confessions — 
they all declare that opinions of truth are fallible, and, there- 
fore, should not be substituted for truth, nor embodied in an 
authoritative creed, written or verbal ; nor imposed as terms of 
fellowship among obedient believers. They all profess the 
same one immersion, into the name of the Father, Son, and 
Holy Spirit — They profess that all our Lord Jesus Christ and 
his Apostles and Prophets taught, and nothing more as of 
divine authority. In fact, we have just received intelligence 
from Elder John Longley of Indiana, that these people are also 
united in his bonds, and great are the blessings of the union. 
Many are added to the Church. But should all in other states 
and sections act inconsistently with their profession, we are 
determined to do what we are convinced is right in the sight 
of God. Nothing can move us from this purpose, unless we 
should make shipwreck of faith and a good conscience. From 
which may our merciful God preserve us. * 

It is probable that the question of baptism had not 
been discussed during the meeting at Lexington. It is 
also certain that among the churches of the Christians a 
few were still found who had not been immersed upon a 
profession of their faith, for Smith practically admits this 
in his Address, where he says, " the result has been that 

* Christian Messenger, Vol. VI., pp. 6-7-8. 



" REFORMERS " AND « CHRISTIANS " 269 

all, with very few exceptions, belonging to their congrega- 
tions in this section of the country have submitted to 
immersion." This shows that a " few," at least, held out 
against the general practice. It has been asserted that 
these " few " belonged to congregations of the Christians 
that had not come into the union, but the language of 
both Smith and Rogers clearly indicates that this view 
of the matter is incorrect. Smith says, at the beginning 
of his Address : " It will be recollected that all our re- 
marks relative to the Christian brethren are confined to 
those with whom we have associated about Lexington, 
Georgetown, Paris, Williamsburg, and Carlisle." Evi- 
dently Smith refers to those who had come into the union 
and not those who were outside of the district com- 
prehended by it. Rogers, in speaking for the Christians 
uses the following language : " But as soon as you had 
leisure to look about you, and call up your views of bap- 
tism and test them by the book, you saw at once, and 
acknowledged your mistake, and were forthwith baptised 
by scores, and now there is scarcely a Pedo-Baptist among 
us, so mightily has the truth triumphed." John Smith's 
" few exceptions " is translated by John Rogers into 
" scarcely a Pedo-Baptist among us." But this question 
of immersion was not raised during the Conference for 
union, simply because it was believed that all divisive 
elements would settle themselves if left entirely alone 
and without agitation. This conclusion was finally justi- 
fied in the subsequent history of the churches, for only 
the immersion of believers was practised after this time. 

Although there was a temporary halt in this union move- 
ment, it was finally consummated in 1835, and in the years 
that have followed no shadow of a shade of antagonism has 
appeared with respect to this consummation of what was 
perhaps the greatest practical fact that had yet transpired, 
illustrating the position of Christian union on the prin- 
ciples set forth in the " Declaration and Address " of the 
Campbells. 

From the Campbellian point of view this union had its 
drawbacks. At the time it was consummated the " Re- 
formers " were practically sweeping everything before 
them in the Baptist Churches of Kentucky, as well as 
Ohio and other places where the " Christians " had ob- 
tained considerable influence. But the union of the " Re- 



270 HISTORY OF THE DISCIPLES OF CHRIST 

formers " with the " Christians " seriously affected the 
trend of the Baptist Churches toward the Reformatory 
movement. They began to hesitate. Many of those who 
had sympathised with the Reformation utterly refused to 
become associated with a movement which had coalesced 
with Unitarians and Pedo-Baptists. This was the charge 
made, and as it was used by many Baptist preachers, it 
soon became a staple objection to the " Reformers.'' Their 
movement was no longer regarded as an effort to reform 
the Baptist Churches of certain abuses which had grown 
up among them, but the Reformers were now regarded as 
willingly affiliating with doctrines and practices which 
were wholly contrary to well and long established usage 
of the Baptist Churches. 

It can readily be seen how this opposition of the Bap- 
tists, from this new point of view, would affect the in- 
fluence of the Campbellian movement among the Baptist 
Churches while these things were said of the Reformers. 

Of course this was an entire misrepresentation of the 
facts of the case, but misrepresentation has always been 
an easy method of propagating error, or hindering the 
progress of truth. John Randolph, of Roanoke, once said 
that "a lie would travel from Maine to Georgia while 
truth was getting her boots on." This had an illustration 
in the case now under consideration. It is true, as already 
remarked, that Mr. Campbell and Mr. Stone disagreed 
somewhat in regard to their respective interpretations of 
the God-head. But no one who reads what Mr. Stone 
said upon that subject can legitimately charge him with 
Unitarianism. He perhaps never came fully over to Mr. 
Campbell's position on this subject, although they held a 
long and friendly discussion with respect to it. Stone 
seems to have thought it necessary to get rid of the popular 
theory of the Trinity, by showing that it is essentially 
unscriptural, while Mr. Campbell, though holding as he 
did very strongly to much of the popular theology on the 
subject, nevertheless did not allow it to enter into the 
question of his plea for Christian union. It is well here 
to quote from Mr. Campbell with respect to his views : 

I have been asked a thousand times, " What do you think 
of the doctrine of the Trinity — what do you think of the 
Trinity? Some — nay, many think that to falter here is ter- 
rible; that to doubt here, or not to speak in the language of 



"REFORMERS" AND "CHRISTIANS" 271 

the schools, is the worst of all errors and heresies. I have not 
spent, perhaps, an hour in ten years in thinking about the 
Trinity. It is no term of mine. It is a word which belongs 
not to the Bible in any translation of it I ever saw. I teach 
nothing, I say nothing, I think nothing about it, save that it 
is not a scriptural term, and consequently can have no scrip- 
tural ideas attached to it. But I discover that the Trini- 
tarians, Unitarians, and the simple Arians, are always in the 
field upon this subject, and that the more they contend, the 
less they know about it. * 

It will be seen by this quotation that Mr. Campbell got 
rid of the difficulty in another way from that proposed by 
Mr. Stone. From the beginning Mr. Campbell contended 
that philosophical speculations with regard to anything 
must not be made a test of Christian fellowship. His 
whole movement centred about this point, that only 
plainly expressed precept or example in the Scriptures 
must enter into the union and communion of saints. In- 
deed, he was decidedly of the opinion that there is as 
much virtue in ignoring unimportant things as there is in 
contending for that which is indispensable. Just here it 
is well to remark that in all the controversies of those days 
the Disciples never excluded any one from their churches 
or hindered any one from being received into their churches 
on account of difference of opinions with regard to purely 
philosophical or non-essential matters. As regards the 
relation of the Disciples to the Baptist Churches, it was 
always the case that the exclusions came from the Baptist 
side rather than from the Disciple. In referring to a num- 
ber of churches in Virginia which had come out of Baptist 
Churches, Mr. Campbell makes the following statement: 

We were pleased to learn that most of these churches were 
actually forced to withdraw from the Baptist Churches; that 
in no instance did the brethren in the reformation, when they 
had the majority, ever cast out the minority .f 

On this same subject Mr. Campbell is especially clear 
with respect to his position in a reply which he makes 
to Elder Kerr, of Richmond, Virginia, concerning the im- 
portance of union : 

All the world must see that we have been forced into a 
separate communion. We were driven out of doors, because 

* Christian Baptist, Vol. VII., p. 208. 
^llid., Vol. IV., p. 565. 



272 HISTORY OF THE DISCIPLES OF CHRIST 

we preferred the approbation of the Lord to the approbation 
of any sect in Christendom. If this be our weakness we ought 
not to be despised — if this be our wisdom we ought not to 
be condemned. We have lost no peace of conscience, none of 
the honour which comes from God, none of the enjoyments 
of the Holy Spirit, nothing of the sweets of Christian com- 
munion by the unkindness of those who once called us 
brethren. 

" More true joy Marcellus exiled feels, 
Than Caesar with a senate at his heels." 

We have always sought peace, but not peace at war with 
truth. Union in truth, and union with truth are in our 
esteem true union, real strength, and social bliss. We are 
under no necessity to crouch, to beg for favour, friendship, or 
protection. Our progress is onward, upward, and resistless. 
With the fear of God before our eyes — the examples of the 
all-wise, good, and renowned worthies of all ages before us to 
stimulate our exertions and to smile upon our path, with love 
to God and man working in our bosoms, and immortality in 
prospect — we have nothing to fear, nothing to lose that is 
worth possessing. Standing on the Rock of Ages, panoplied 
with the armour of light, with a helmet, breast-plate, and 
shield from the armoury of heaven — in our right hand the 
sword of the Spirit of heavenly temper, and our eyes fixed 
upon the great captain of Salvation: bulls, anathemas, and 
decrees are as stubble to leviathan, and the opposition of the 
sectarian world as the spider's threads in the path of the 
elephant. Yet we would be gentle and easy to be entreated 
by the arguments of love and the indications of the spirit of 
a sound mind. And if these elders of the people who have 
occasioned the present disorder and distress are now really 
as penitent as they profess, let them nullify their decrees and 
open the door of reconciliation, showing themselves honest 
and sincere in their overtures for peace. 

On the Bible alone we will meet them in heart and hand. 
We shall open to them our doors, whenever they open theirs 
to us. If we cannot approve all their " benevolent schemes of 
this age of enterprise," we will permit them to give their 
money and their aids to everything they call good works, and 
we only claim the right of private judgment, and of pursuing 
all the schemes of benevolence which we ascertain to be pleas- 
ing to God and beneficial to men. Where we cannot agree in 
opinion, we will agree to differ ; and a free intercourse will do 
more to enlighten us and them, and to reform all abuses than 
years of controversy and volumes of defamation. I doubt not, 
but I express the feelings of many myriads of intelligent dis- 
ciples when I thus reciprocate the first indications of a Chris- 
tian spirit, and the first approach to the temple of reason and 
truth. 

But, and if the elders of the people are not sincere in these 



"REFORMERS" AND "CHRISTIANS" 273 

protestations, and if they will not allow us the right of 
private judgment, and to every congregation the right to ad- 
minister its own affairs as we would cheerfully award to 
them, then be it known to them and society at large, that we 
are not to blame for the state of things of which they complain ; 
and that although we stretch our hand to the olive branch 
which they seem to extend to us, it is not because we fear their 
strength, their influence, or all they can oppose to us; for if 
in our infancy and imbecility we have, in the face of all their 
opposition and united efforts, risen in a few years from noth- 
ing to many myriads, it is not to be imagined that they can 
stay our progress, or succeed in a course in which only disaster 
and ruin have marked their every step. But we love peace, 
and truth, and co-operation, and united effort in purifying 
the Church and in converting the world. We, therefore, wait 
to hear from them more fully on this matter, and we shall 
consider the rescinding of their decrees as an unequivocal 
expression of their desire for a better order of things. * 

The case of Aylett Raines affords a fine illustration 
of Mr. Campbell's willingness to suppress differences of 
opinion, where no real principle was involved, in order 
to secure Christian union. It is not surprising, therefore, 
that he willingly assented to the union formed between 
the " Christians " and " Reformers " ; and it is surely a 
matter to be placed to the credit of his plea for Christian 
union that two bodies such as the " Christians " and " Re- 
formers " could be united, and yet hold to considerable 
divergence of opinion with respect to some matters. It 
should be, furthermore, to his credit that, when he must 
have known that the union between these two bodies would 
seriously affect his influence upon the Baptist Churches, 
he nevertheless cordially accepted his new brethren, and 
practically gave up the possibility of a further reformation 
of the Baptist Churches. Whether Mr. Campbell's re- 
ligious position is true or not, it must be conceded that, 
throughout all the days of bitter controversy, he was 
always ready to utterly ignore his own opinions, or his 
own interests, if these stood in the way of the union of 
God's people upon the essential things clearly revealed 
in the Word of God. Mr. Stone deserves equal credit for 
also making concessions. Undoubtedly the union of the 
" Reformers " and " Christians " in Kentucky did much 
to emphasise the practicability of the plan of Christian 
union which both of these bodies advocated. The " Chris- 

* Millennial Harbinger, Vol. V., pp. 105-106, 



274 HISTORY OF THE DISCIPLES OF CHRIST 

tians " had always been in favor of Christian union. This 
had been a distinctive characteristic of their movement 
from the beginning, but they had given less attention to 
the matter of restoration than the " Reformers " had dune. 
The latter were in favor of Christian union, but as already 
remarked, they had given up the idea of denominational 
union, which perhaps more or less dominated the advocates 
of the movement in its earlier period. At this time the 
" Reformers " believed that Christian union was only pos- 
sible, or desirable, upon a Scriptural foundation, and hence 
their contribution to the union which had been effected 
was mainly from the Scriptural point of view — an earnest 
insistence upon a " Thus saith the Lord " for everything 
relating to faith and practice. While the " Christians " 
were equally anxious about sustaining their religious posi- 
tion by Scriptural authority, they were, however, less 
vigorous in their demands for a close observance of the 
New Testament pattern. They were intensely evangel- 
istic, and they contributed to the union a valuable asset 
in this respect, especially in Kentucky, where the " Re- 
formers " had largely confined their propaganda to the 
Baptist Churches, rather than to the conversion of the 
world. 

The spirit of the union which took place in Kentucky 
soon spread into other states, and in some of these a 
union was effected between the two bodies there also, so 
that in a few years the " Christian " organisation had be- 
come practically identified with the " Reformers." This 
former body, however, was not entirely annihilated. In 
some places they retained their separate churches, and 
at the present writing they have a considerable member- 
ship in several states, notably North Carolina, Ohio, and 
Michigan. Recently there have been prominent overtures 
with respect to a union of these and the Free Baptists 
with the Disciples of Christ. 

In reviewing the steps by which the union between the 
" Reformers " and " Christians " was consummated, it is 
impossible not to recognise the fact that it was a union 
where love was the predominant factor rather than theo- 
logical definition. Simplicity in Christ was the basis of 
the union. We have already seen that there were sub- 
stantial doctrinal differences and some practical differ- 
ences, but all these gave way before the all-conquering 



"REFORMERS" AND "CHRISTIANS" 275 

power of Love. These brethren became acquainted with 
each other, they fraternised with each other in their re- 
spective meeting places, they received each other in their 
respective conferences, and step by step they came to 
realise that there were no insurmountable differences be- 
tween them, and gradually those that seemed insuperable 
at first — real mountains in the way of union — became as 
mole hills under the melting and cementing power of love. 
It was a union of hearts, rather than of heads. Doubtless 
the head difficulty finally vanished, but if their efforts at 
union had begun with the head differences it is probable 
that no union would have been consummated. 

No man ever gained a wife by simply discussing the 
differences of their respective theological positions, or 
social standing, or commercial prospects. The man who 
would make a proposal to his sweetheart that all these 
matters must be settled before an engagement could take 
place would almost certainly be rejected without any 
further ceremony. These are matters which no doubt need 
consideration at the proper time, but while winning a 
sweetheart's affections these things had better be left 
alone. After the engagement is consummated some of 
these, or all of them, may be judiciously considered. But 
the man must not begin with these if he hopes to win his 
girl. 

Human nature is very much the same, no matter from 
what angle it may be viewed. Christian union can never 
be an accomplished fact in the history of the Christian 
religion without the courting process, which wins the affec- 
tions, and when these affections are won the theological 
problems will probably adjust themselves without much 
difficulty. The way to Christian union is by putting all 
our theological differences into the hot crucible of love, 
and if they are allowed to remain there long enough they 
will be melted and easily made to conform to a united 
Church. 

It is evident that the " Reformers " and " Christians " 
proceeded upon the right principle, as well as the right 
method. When the time came for union nothing was 
projected into the platform that would in the slightest 
degree hinder the fellowship of any one who believed 
heartily in the Lord Jesus Christ, and was willing to 
follow His leadership in all things pertaining to the 



276 HISTORY OF THE DISCIPLES OF CHRIST 

Christian life. All speculations, opinions, and philoso- 
phies, whether true or false, were regarded as of little 
importance, in comparison with the need of Christian 
union. In short, both " Reformers " and " Christians " 
accepted the simple but transcendent fact that a divided 
Christendom is infinitely worse than even heresy with re- 
spect to theological opinions. Surely this statement of 
the case ought to put Christian people to thinking with 
respect to the present divisions which exist among the 
professed followers of Christ. 




SIX LEADERS IN THE UNION MOVEMENT 



1, John Smith. 2, John T. Johnson. 3, Samuel Rogers. 4, John Rogers 
5, Jacob Creath, Sr. 6, Phillip S. Fall. 



CHAPTER X 

SOME OF THE MEN IN THE UNION 

IT is interesting and instructive to study somewhat the 
characters of the chief men who were instrumental 
in bringing about the union, or who became identified 
with the movement about this time. We have seen that 
the movement had made considerable progress since the 
year 1823, when the Christian Baptist was first published, 
and if it is to be estimated by the men it produced, then 
surely no one need be ashamed of it. From the very be- 
ginning the movement attracted to it some of the noblest 
men of that period. Not many of these were highly cul- 
tured. Broadly speaking, they were of a middle class 
of the fairly educated community. Many of them had a 
very respectable academic education according to the 
standard of that day ; but not a few were simply common 
sense, brainy, uncultured, men and women who loved lib- 
erty, and who were willing to sacrifice everything for what 
they believed to be the truth. 

The earlier days of the movement were specially char- 
acterised by this class of adherents. Those were the 
days which tried men's souls. The movement at first 
was necessarily belligerent. In some respects it made 
war on the existing denominations with relentless energy. 
Part of its plea was the overthrow of denominationalism 
and the sectarian spirit. It held out the olive branch of 
peace to all who would accept the terms which the Dis- 
ciples believed were fundamental in the teaching of the 
Scriptures, for these terms always and everywhere re- 
quired the complete surrender of the denominational posi- 
tion, and the hearty acceptance of what was called " the 
ancient order of things." At least this was the contention 
of the Disciples after they had been forced into a separate 
religious position. Indeed, the " Declaration and Ad- 
dress" foreshadowed this very state of things when it 
contended for the abandonment of everything sectarian 

277 



278 HISTORY OF THE DISCIPLES OF CHRIST 

and a union upon simply New Testament teaching. From 
this point of view the movement was intensely aggressive, 
and the consequence was that it made either friends or 
foes of all the religious people with whom it came in 
contact. In many instances it made bitter enemies. 
Perhaps this could not have been otherwise. There are 
no stronger prejudices than those that arise out of re- 
ligious convictions, and there is nothing for which men 
will sacrifice more than religious associations. 

But however this may be, it is certain that the new 
movement was born and developed in an atmosphere of 
war. It was really a fighting movement from the start; 
consequently it carried with it many of the evils of a 
continuous conflict. Nevertheless, it cannot be denied 
that out of this conflict came some of the strongest men 
and women of the nineteenth century. They were real 
heroes of the strife. This fact strikingly illustrates a 
principle which seems to be universal. The great men 
and women of all ages in this world's history have been 
produced in that narrow belt of the earth wherein the 
seasons are in continual conflict. It may be that John 
Ruskin has overestimated the value of war in the develop- 
ment of character; still it must be confessed that in the 
" piping times of peace " there are not many great char- 
acters developed. Any way it is certain that religious 
controversy and opposition are not entirely without their 
compensation. It is an ugly side of a religious movement ; 
but, after all, it strengthens certain phases of character 
which are essential to anything like rapid and healthy 
growth. The strong men of the Disciple movement were 
very generally deficient in that broad and elegant culture 
which gives to character its finest, normal development, 
and makes men and women agreeable, even when they are 
not intellectually great. But if we wish to find men and 
women fitted for a struggle, we will pick those who are 
in the struggle, or who have practically passed through it, 
or some other similar struggle in which character is made. 
The leaders on both sides of the union, which has already 
been considered, were, for the most part, largely moulded 
in the hot crucible of conflict which everywhere met them 
in their onward march to victory. And while these men 
gained force, it is probable that they often lost in ease 
and grace of manner. Of course there were those who 



SOME OF THE MEN IN THE UNION 279 

united in their personality both strength and culture, 
though this could not be affirmed of very many, and 
especially during the earlier days of the movement. 

The following list of names will be sufficient to show 
that some great men came into the union from both the 
" Reformers " and " Christians," or were identified with 
it about this time. The chief men of the movement, from 
the side of the Reformers were, the Campbells (Thomas 
and Alexander), Walter Scott, Robert Richardson, Philip 
S. Fall, William Hayden, Adamson Bentley, the Bos- 
worths (Cyrus and Marcus), John Smith, D. S. Burnett, 
James Challen, John Henry, Jacob Osborne, Sidney Rig- 
don, A. J. Ewing, Darwin At water, Aylett Raines, Jacob 
Creath (Senior and Junior), and John T. Johnson. Of 
those who came into the union from the " Christians " 
may be mentioned, Barton W. Stone, Samuel Rogers, John 
Rogers, John A. Gano, John Whitaker, John Flick, Joseph 
Gaston, Thomas M. Allen, John Secrest, and B. F. Hall. 

Several of these men have already been referred to, 
and some account given of their character and work. 
They all deserve a much fuller notice than can here be 
given, but a few of them, owing to certain facts connected 
with their history, must receive special attention. Among 
these the name of Dr. Robert Richardson deserves a first 
place. 

While Walter Scott and those associated with him were 
practically turning the Western Reserve " upside down " 
with their advocacy of the great plea which they were 
making, a new man was added to the list of leaders, who 
became most prominent in the religious movement which 
had been inaugurated by the Campbells. While Scott 
was conducting an Academy in Pittsburg, he had for a 
pupil a young man by the name of Robert Richardson, 
who had been brought up in the Episcopal Church, but 
his association with Scott had influenced him to re-ex- 
amine the whole subject of baptism. Young Richardson 
was a fine scholar, and being warmly attached to Scott 
personally, he began a thorough investigation as to his 
duty with regard to the ordinance of baptism. At last a 
decision was reached, and he immediately made his way 
from Pittsburg into the Western Reserve, 120 miles, seek- 
ing baptism at the hands of Scott. Scott was at that time 
engaged in one of his great revival meetings, and his joy 



280 HISTORY OF THE DISCIPLES OF CHRIST 

was almost unbounded when he found out the purpose 
of young Richardson's visit. Richardson was at that time 
a practising physician near Pittsburg, but as soon as he 
embraced the " ancient Gospel," as it was commonly called 
by the " Reformers," he gave himself with all the ardour 
of his earnest nature to the cause which he had espoused. 

Perhaps justice has scarcely ever been bestowed upon 
Dr. Richardson for the part which he took in the great 
reformatory movement; and yet it is doubtful whether 
any other man, save Mr. Campbell himself, contributed 
more to the success of the movement than did Dr. Rich- 
ardson. His was, in some respects, a unique work. He 
brought into the movement some elements which were 
not contributed by others, and without which the move- 
ment would have been shorn of a large portion of its 
strength. He possessed much of the spirit of Walter 
Scott, his teacher, though he lacked the evangelistic fervor 
of the latter, and was not gifted in extemporaneous speech 
as was the great evangelist. Nevertheless, Richardson 
possessed some personal characteristics, as well as attain- 
ments, which differentiated him from all the other " re- 
formers," and specially qualified him for doing a certain 
work which he afterwards did. 

For years he continued to practise medicine, but during 
all his lifetime he was an active preacher and writer. 
In 1835 he was induced by Alexander Campbell to remove 
to Bethany, where he became Mr. Campbell's co-labourer 
in conducting the Millennial Harbinger. At Bethany he 
occupied the chair of Chemistry in Bethany College, and 
it can be safely said that in this position he was not only 
eminent as a teacher, but it is probable that no one in 
the faculty exerted a more salutary influence upon the 
students of the College than did the " sage of Bethpage." 

Mr. Campbell made no mistake in selecting Dr. Rich- 
ardson as a right-hand man in the great work which he 
had undertaken. He was Mr. Campbell's most trusted 
adviser in the College work, as well as in the management 
of the Harbinger. But it was in the latter position where 
Dr. Richardson's influence was most supremely felt. It 
is a well-known fact that Dr. Richardson's influence over 
Mr. Campbell was very great, and to him may be ascribed 
a great amount of the success which attended the religious 
movement inaugurated by the Campbells. 



SOME OF THE MEN IN THE UNION 281 

Dr. Richardson was endowed with splendid intellectual 
gifts, and he cultivated these with unwearied industry 
until the close of his useful life. He was especially a 
fine critic. His scientific studies were helpful to him in 
forming exact conclusions with respect to Biblical in- 
terpretation, and nowhere perhaps did he manifest greater 
ability than in the field of Biblical exegesis. It was here 
that he was a great helper to Mr. Campbell. The latter's 
fondness for generalisation sometimes led him into doubt- 
ful statements with respect to particular things. Not so 
with Dr. Richardson. He was careful about the most 
minute matters, and while many of his criticisms and 
Biblical interpretations had upon them the stamp of 
originality, he never, in a single instance, advocated any 
position which may not be defended on purely critical 
grounds. Indeed, it is well known to a few who are still 
living that he saved Mr. Campbell from some critical 
mistakes which the latter would have made had it not 
been for his trustworthy and able co-labourer. Mr. Camp- 
bell was so heavily pressed with his numerous engage- 
ments, and so overworked with regard to the great things 
to which his attention was constantly called, that he 
neither had time nor strength to always give the closest 
attention to minute matters. It was just here where Dr. 
Richardson was of supreme value to him. While he and 
Mr. Campbell would often talk over in a general way the 
chief points to be considered, it was finally left to Dr. 
Richardson to work out the details and to make a 
decision in the case. His judgment was scarcely ever at 
fault, and his patience in pursuing a subject to the last 
analysis made his conclusions almost infallible with re- 
spect to everything he investigated. He never stopped 
with the surface of things, but made his examination 
thorough, so that nothing was left to be considered. 

His literary ability was no less than his knowledge of 
the Bible. He read much, but he studied more. He was 
a thinker. His library was well selected, and he literally 
lived in it when he was away from his other duties. He 
cultivated a fine literary style, and this is shown in all 
his writings. Of course his magnum opus is his " Life of 
Alexander Campbell," which is a model of pure English, 
though it is somewhat marred by cumbersome details of a 
not very interesting character to the general reader. Still 



282 HISTORY OF THE DISCIPLES OF CHRIST 

it should be judged from the point of view of the writer. 
He was evidently not aiming simply to produce an interest- 
ing life of Mr. Campbell. He was rather looking at Mr. 
Campbell with a view to furnishing material for subse- 
quent historians. A popular life of Mr. Campbell is 
yet to be written, but when it is written its facts 
will be mainly furnished by the admirable work of Dr. 
Richardson. 

It should be said to the praise of Dr. Eichardson that 
his contribution to the religious movement, with which 
he was identified, was not specially controversial, though 
when he chose to write on controversial subjects he showed 
himself to be a well-trained logician, and capable of stating 
his arguments with clearness and vigour. Nevertheless, 
his chief contribution was of a spiritual character, and 
this was much needed in order to counteract the contro- 
versial tendency which could not be very well avoided in 
the earlier days of the Reformation. 

From this time we must reckon with four great men 
who, from the point of view of the " Reformers," may be 
denominated the " Big Four " of the Nineteenth Century 
Religious Movement. Each one of these had his special 
place, and made a distinct contribution to the great work 
to which they were all committed. Thomas Campbell con- 
tributed perhaps most to the union sentiment which was 
prominent at the beginning; Alexander Campbell con- 
tributed most to the constructive features, both theological 
and ecclesiastical; Walter Scott contributed most to the 
evangelistic spirit and work, while Dr. Richardson con- 
tributed most to the devotional and spiritual side of the 
movement. 

Of course there were many others who did valiant 
service, with respect to all these sides of the movement, 
but these four men undoubtedly were the leaders in their 
respective spheres. 

Another name among those mentioned deserves very 
special emphasis, namely, William Hayden. Perhaps no 
one man during the period now under consideration did 
more active service than did Mr. Hayden. During his 
ministry of thirty-five years he travelled 90,000 miles, fully 
60,000 of which he made on horseback, more than twice 
the distance around the world. During this time he bap- 
tised with his own hands more than 1,200 people. He 




PIONEER LEADERS 



1, Aylett Raines. 2, William Hayden. 3, Jacob Creath, Jr. 4, David 
■S. Burnet. 5, John Allen Gano. 6, T. M. Allen. 7, James Challen. 
8, Adamson Bentley. 9, Dr. W. A. Belding. 10, Darwin Atvvater. 11, 
John Lindsey. 12, David Purviance. 



SOME OF THE MEN IN THE UNION 283 

also preached over 9,000 sermons, that is, about 260 dis- 
courses per annum for every year of the thirty-five years 
of his public life. At one time he preached over fifty 
sermons in the month of November alone. He was also 
very active in his private labours, and his peculiar power 
of winning souls was very great, either in private, or in 
his public discourses. In the social circle he was espe- 
cially effective, urging as he did his great message in a 
charming manner, in which humour and anecdote had 
their appropriate places. 

His mental powers worked with great rapidity and en- 
ergy. Though not educated in a scholastic sense, his 
wide experience, his matchless memory, and his constant 
contact with the problems he had to solve gave him a 
mastery in the field of service to which he had committed 
his life. He travelled much with Walter Scott, and as 
he had a fine musical gift he was of great assistance to 
Scott in evangelistic work. 

What William Hayden was to Ohio, in many respects, 
John T. Johnson was to Kentucky. He was a model 
evangelist. While he is usually classed with the preachers 
who came into the union from the " Christians," or those 
associated with B. W. Stone, it is probable that he prac- 
tically, from the beginning, belonged to both parties. He 
was first of all a Baptist preacher, but was led to accept 
the position of the " Reformers " by the writings of Alex- 
ander Campbell and the influence of certain men who were 
associated with the " Reformers." However, he soon be- 
came closely identified with the " Christians," through 
his personal relations with B. W. Stone. They lived near 
neighbours and quickly became warmly attached to each 
other. 

Perhaps no one exerted greater influence in bringing 
about the union than did John T. Johnson. He was the 
personification of enthusiasm; he never became dis- 
couraged, no matter how dark the days were, or Iioav 
gloomy the prospect might be. He always realised that 
behind every cloud the sun was still shining, and he had 
a supreme faith in the ultimate triumphs of truth. There 
was not a grain of pessimism in his whole composition. 
Everywhere he went he was a flame of light and love. He 
inspired confidence, even when his religious position was 
practically reprobated. Men loved him, even when they 



284 HISTOEY OF THE DISCIPLES OF CHKIST 

hated the plea which he made; but as a rule, those who 
hated his plea and loved him, finally came to love his 
plea. 

In 1832, he was associated with B. W. Stone in con- 
ducting the Christian Messenger, which was at that time 
published from Georgetown, Ky. In this position 
Johnson did valiant service. But his relation to the press 
did not in any respect abate his zeal or activity in the 
evangelistic field. He literally went everywhere preach- 
ing the Word. Throughout the South and Southwest his 
name became a household word among those who loved 
what he was pleased to call the " Ancient Gospel." In- 
deed, it was largely owing to his active evangelistic labours 
that the plea of the Disciples obtained considerable 
strength, in the regions where he preached, from this time 
until his death. He certainly deserves a very prominent 
place in the memory of those who revere the pioneers of 
the movement. 

John Henry, an Ohio evangelist, did valiant service for 
the cause of the Keformation both before and after the 
union. He was perhaps next to Scott, in his power to 
impress an audience. He was a very rapid speaker, so 
that when thoroughly aroused his words would flow like 
an impetuous stream. He and Thomas Campbell travelled 
together for some time in Ohio, and occasionally they 
alternated, and preached so that when Campbell preached 
one evening Henry would preach the next. On one occa- 
sion Mr. Campbell announced, at the close of his own 
service, that next evening the pulpit would be occupied by 
his friend, John Henry. But he desired to warn the audi- 
ence that they had better bring their buckets with them, 
"as the flood gates of the Gospel would be opened by 
his distinguished brother." Henry was not specially 
pleased with this reference to his rapid speaking. But 
as Father Campbell was distinguished for his deliberate 
speaking, Henry decided to get even with him. So at 
the close of his service he announced that Father Campbell 
would speak the next evening, and he advised the audience 
to come prepared to remain for a long time, bringing 
sufficient food to appease their hunger, " as the everlasting 
Gospel would be preached." It was generally conceded 
that Henry had made good his desire to get even with 
the brother whom he revered very much, but who had 



SOME OP THE MEN IN THE UNION 285 

exposed himself to such a retort as Henry could not with- 
hold. 

This incident is told not only because it illustrates 
character, but also for the purpose of indicating the fact 
that these grand old men occasionally indulged in a bit 
of humour, just as always happens with men of power; 
for it is perhaps true that no one has ever been very effect- 
ive as a public speaker who has been incapable of humour 
at the right time and place. 

Another Kentucky preacher was most instrumental in 
bringing about the union between the " Reformers " and 
" Christians," as well as performing prodigies of valour 
in the evangelistic field. Samuel Rogers was a man with- 
out scholastic education, but he was the impersonification 
of earnestness and common sense. It is said that over 
10,000 converts came into the movement under his im- 
mediate preaching. Associated with his active ministry 
were such men as his brother John, John Smith, John 
Allen Gano (who was a great exhorter with remarkable 
persuasive powers), and Thomas M. Allen, who soon after 
the union removed to Missouri, and became prominently 
instrumental in planting churches throughout that great 
state. 

Allen belonged to the old school of gentlemen. He 
first studied law, but finally gave this up for the ministry, 
and his courteous manner, earnestness, personal dignity, 
and great simplicity in the proclaiming of his message 
soon gained for him a widespread reputation as an advo- 
cate of the plea for the restoration of primitive Christian- 
ity. Undoubtedly the Reformation in Missouri is in- 
debted to him more than to any other man for the position 
it occupies to-day. Such was his enthusiasm and knowl- 
edge of the Scriptures that everywhere he made converts, 
and most of his preaching was practically pioneer work. 
He went where there were no churches, preaching in court- 
houses, school-houses, and in private houses ; indeed, wher- 
ever he could obtain a hearing. An incident may be 
related as illustrating this characteristic of the man. A 
preacher visited a town where Allen, about a year before, 
had preached in the court-house. He inquired if there 
were any people in the town belonging to the " Christian 
Church," and was referred to a man whom Allen had 
baptised on the occasion mentioned. When the preacher 



286 HISTORY OF THE DISCIPLES OF CHEIST 

went to this man's house, he inquired if he was a member 
of the " Christian Church." The man told him he was 
not. "Are you a Presbyterian?" His answer was, "I 
do not belong to any Church." " Why," said the preacher, 
" I was told that you belonged to the Christian Church." 
" Well," said the man, " about a year ago a preacher by 
the name of Thomas M. Allen preached in the court-house, 
and as he preached what I believed was the truth, and as 
I had never heard it before preached so plainly, at the 
close of his sermon I went up and joined him" 

Probably he was not the only man that has joined the 
preacher, but in this case, doubtless the man did join 
Christ, but the man's statement was a simple, unsophisti- 
cated way of putting the case. He knew nothing about 
churches, and as a matter of fact the pioneer preachers 
did not trouble themselves very much about churches. 
Their main contention was to bring the people to Christ, 
and they often left them, like Philip left the Eunuch, to 
go on their way rejoicing, while they themselves went 
to other fields of labour. 

The Creaths, both senior and junior, were strong forces 
in their day. The junior Creath possessed much of the 
pulpit power of his distinguished uncle, who was regarded 
as one of the most eloquent men of that period. The 
younger Creath became identified especially with the work 
in Missouri, and though entirely of a different type of 
man, he was a true yoke-fellow with Allen and others 
who were largely instrumental in planting the Reforma- 
tion principles in that great and growing state. 

It is thought proper to give a somewhat lengthy notice 
of Aylett Raines, as his case is not only very instructive 
to the inquiring reader, but so strikingly illustrates one 
of the principles of the reformatory movement that it is 
believed that a somewhat lengthy sketch of him is justi- 
fiable, without any invidious discrimination against other 
men who may have occupied even a more prominent posi- 
tion in some respects than Mr. Raines did. 

Aylett Raines was born in Spottsylvania County, Vir- 
ginia, January 22, 1798. His parents were poor, and 
he was reared under the pressure of stress and strain 
from childhood to manhood. His parents were " outer 
court worshippers" in the Episcopal Church. They had 
him sprinkled when he was four years of age. In early 




PIONEER LEADERS (continued) 



1, Allen Wright. 2, Dr. S. E. Shepard. 3, John T. Jones. 4, Joel EL 
Hayden. 5, Dr. James T. Barclay. 6, William Davenport. 7, James 
Shannon. 8, W. K. Pendleton. 9," Dr. Chester Bullard. 10, Marcus P. 
Wills. 11, Tolbert Fanning. 12, John I. Rogers. 



SOME OF THE MEN IN THE UNION 287 

manhood he began to doubt the truth of the Christian 
religion, and he very soon became decidedly sceptical. 
Finally he adopted Deism as the true religion. He had 
been helped into this belief by reading Thomas Paine's 
"Age. of Reason." But soon he came to the conclusion 
that " A depraved heart and corrupt life is the father of 
all the scepticism in the world." He now began to con- 
sider the various systems of religion that were prevailing 
at that time. A prayerful study of the Bible, and espe- 
cially of the Gospel of John, opened his eyes to the truth 
as to the work of the Father and the Son in the salvation 
of the world. He read and pondered long upon that 
text, "God so loved the world that He gave His only 
begotten Son, that whosoever believeth on Him might not 
perish, but have everlasting life." 

This was the key of the Gospel by which the door of 
salvation was unlocked to man. Two Divine persons, 
God and His Son ; two human sentiments, loved and gave ; 
two universals, the collective noun " world " and the dis- 
tributive pronoun " whosoever " ; two solemn conditions, 
" saved," " perish," incident to and consequent upon be- 
lief and disbelief. Faith, salvation — salvation condi- 
tioned upon faith. Faith has to do with testimony, de- 
pendent upon the man exercising his God-given reason, 
weighing evidence, exercising the power of choice; obedi- 
ence has to do with the law, submitting his will to the 
Divine Will, in compliance with the plain requirements 
of the Gospel. Faith and practice were the first prin- 
ciples of religion. 

This he saw, yet such was the neutralising power of 
sectarianism that it was a long while before he emerged 
into the full light of the " Sun of Righteousness." 

While a great and radical change had passed over the 
entire horizon of his life, and while he studied the Bible 
with reverent zest, still it was years before he came to 
the full knowledge of the Gospel of the grace of God. 
After about two years' study, while still engaged in teach- 
ing, he became the Apostle of Restorationism and began 
to preach the doctrine of the final holiness and happiness 
of all mankind. This he did with such zeal and show 
of logic, reasoning from such passages as, " In Adam all 
die, even so in Christ shall all be made alive," " Jesus 
by the grace of God tasted death for every man," that he 



288 HISTORY OF THE DISCIPLES OF CHRIST 

found many ready to accept this pleasing and de- 
lusive teaching. It allowed the indulgence of sinful pleas- 
ures and promised in the " sweet by and by " eternal 
felicity. He gathered a congregation of about thirty and 
organised them into a church. Let no one think that 
doubts or misgivings never disturbed the tranquillity of 
his mind or the peaceful repose of his soul. The lax 
morals of some of those who embraced Restorationism and 
Latitudinarianism and the questionable conduct of others 
at times gave rise to serious and solemn reflection. The 
following incident, as related by himself, occurred at one 
of his meetings held in the woods in Crawford County, 
Indiana. While Mr. Raines was teaching, the people be- 
came very anxious to hear him present his views of the 
final holiness and happiness of all men. As there was 
no church in the neighbourhood willing to open its doors 
to him, to disseminate such harmful teachings, the people, 
with a zeal worthy of a better cause, erected a stand in 
a convenient grove and made rude seats of logs and planks 
and a canopy of the leafy boughs of trees. At the ap- 
pointed time a vast concourse of the farmers convened 
to hear him preach. Many of the " baser sort " also came 
to have fun and to find confirmation as strong as Holy 
Writ for their evil doings. 

The speaker commanded the profound attention of this 
mixed multitude. Mr. Raines noticed among the crowd 
a young man considerably the worse for liquor. This man 
seemed to be especially concerned, and he began to ap- 
proach nearer and nearer to the speaker. At last he 
stopped just in front of the stand, and only a few feet 
away from the speaker. His left hand encircled a small 
sapling and he was endeavouring to steady his trembling 
form by its aid. His countenance betrayed the most in- 
tense interest in the speaker's argument. He soon became 
wrought to the highest pitch of excitement, and gesticulat- 
ing with his right hand, he cried out in maudlin accents : 
" Make it ought, young m-an. M-a-ke it o-ut, young man, 
if you don't I'm a g-o-ner." This amused the congrega- 
tion and confused the speaker. Some one said, " Take 
him out," but no one moved, and Mr. Raines continued 
his argument and finished his discourse without further 
interruption. This little incident, trifling as it seems, 
created a deep impression on the speaker and started a 






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wm^HIt 



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■rfll^H 




PIONEER LEADERS (continued) 

1, Dr. L. L. Pinkerton. 2, Almon B. Green. 3, Henry T. Anderson. 
4, Robert Milligan. 5, T. W. Caskey. 6, Richard C. Ricketts. 7, Henry 
D. Palmer. 8, .N. A. McConnell. 9, A. Chatterton. 10, James Robeson. 
11, A. S. Hayden. 12, J. Harrison Jones. 13, Moses E. Lard. 14, James- 
Darsie. 15, B. K. Smith. 16, John Augustus Williams. 



SOME OF THE MEN IN THE UNION 289 

train of thought that later brought forth good fruit. The 
opening of the eyes of the understanding to behold won- 
drous things in God's law is sometimes a very slow proc- 
ess. It proved so in this case. The progress was slow, 
but it was sure. He reasoned as to the products of 
Restorationism. He reasoned from this aphorism : "By 
their fruits shall you know them." Was this young man, 
dissolute and drunken as he was, a specimen apple of 
the- fruit that grew on the trees of Restorationism? If 
such the fruit, what the tree? His mind was too clear 
and his reasoning powers too logical not to see the con- 
clusion to which it pointed. Yet unbelief is sure to err. 
He had formerly reasoned about Deism in the same way — 
if it was such a good thing, why did it not produce better 
fruit? 

Reaching this point in his reasoning, it seems strange 
that the full light of liberty of the Gospel plan of salva- 
tion did not dawn upon his mind. It shows how near a 
man can be to the truth, and yet, really, how far away 
from it. He was destined to experience a period of re- 
cession, and was like the Israelites, when leaving Egypt, 
although they were soon upon the borders of the promised 
land, yet were not permitted to enter, but were turned 
back and wandered in the wilderness for forty years. So 
he again turned back from the truth which he saw dimly 
and was involved in the mists again. He tells how he 
gradually glided from Restorationism into Universalism, 
and how he was finally cured of both. He writes: 

I must not, however, omit mentioning in this place that 
although when I first imbibed the doctrine of the Restora- 
tionists I believed in millions of years of punishment after 
death as the portion of the finally impenitent, yet by subse- 
quent reading, reasoning, and observation, my mind was im- 
perceptibly changed with respect to the duration of this pun- 
ishment, so that I ultimately arrived at the conclusion 
that there could be no punishment at all after death. 
In this state of mind, I continued twelve months, for it 
did seem to me that the preaching of Universalism was 
more prejudicial than beneficial to the human family. While 
I was a Restorationist, I rejoiced to know that many sinners 
reformed under my ministry ; but after I became a Universalist, 
if moral reformation was ever produced in any case under my 
preaching, I do not know it, and I do now affirm before God, 
who knows that I do not lie, that it is my opinion, an opinion 
too, which is the result of observation and experiment, that 



290 HISTORY OF THE DISCIPLES OF CHRIST 

had I during the time in which I was preaching the above doc- 
trine, been delivering lectures on Owenism, my ministry would 
have been as advantageous to mankind. I, therefore, rejected 
Universalism, and became again a Restorationist. In the 
Spring of the following year, 1828, it was my good fortune to 
hear Walter Scott preach the ancient gospel, and although I 
went to this meeting for the purpose of opposing Mr. Scott, 
after I had heard him, I saw plainly that if I opposed him I 
would expose myself, for he had taught nothing but the un- 
sophisticated truths of the New Testament — and how could I 
oppose him? 

I, however, still felt a strong antipathy to this Scottism, as 
it was called, and concluded that I could, in all probability, 
by hearing him several times detect some monstrous error in 
his preaching. This induced me to attend his meetings again 
and again, but the consequence was that I myself was con- 
vinced of some fundamental errors in my own method of 
preaching, and that the preaching of Mr. Scott was in strict 
accordance with the doctrine of Christ and his apostles. 

I now asked what would truth and magnanimity, under such 
circumstances, require me to do? Must I stifle my convic- 
tions? No. This would have been hypocrisy. Must I ac- 
knowledge them? Yes. This, then, is the front of my offend- 
ing, and so long as the lamp of life shall continue to burn in 
my bosom, or a spark of truth shall animate my soul, I hope 
magnanimously to acknowledge all divine truths, in so far 
as I may, through the grace of God, be able to discover them. 
The preaching of Mr. Scott did not, however, convince me that 
the doctrine of the final holiness and happiness of all men was 
not a revealed truth. He, however, convinced me that there 
was greatly too much speculation in my preaching ; that I had 
disarranged many points of the Gospel; had wholly omitted 
some ; and in short that the form of doctrine into which I was 
endeavouring to mould the minds of people was essentially 
different from the apostolic form of sound words, and that 
until the apostolic mould or form of doctrine should be es- 
tablished and appreciated, the minds of Christian professors 
would be as diverse as are the diversified counterfeit moulds 
into which their minds have been cast, and that the result 
would inevitably be sectarian discord, and all its concomitant 
evils. As soon, therefore, as I was convinced of this fact, I 
commenced exhibiting what I then considered and what I still 
consider to be the primitive form of sound words, and lest 
I should be labouring under some unknown illusion, (for the 
Universalists said I was insane), I performed a considerable 
tour of preaching before I submitted to baptism, and made it a 
point to promulgate those items of doctrine in reference to 
which I differed from my former associates, that I might have 
the benefit of the wisdom of a multitude of counsellors in 
enabling me to arrive at right conclusions; but all the argu- 
ments which during this tour were advanced against the order 



SOME OF THE MEN IN THE UNION 291 

which I had espoused rather served to confirm than to un- 
settle my faith, and the same is true with respect to every 
argument which I have since heard relative to this subject. 
Having performed this tour and having obtained a most 
salutary confirmation of my faith, I immediately rode the 
distance of forty miles to the house of E. Williams, a highly 
respectable and able minister of the doctrine of Restoration- 
ism, living in Portage County, Ohio, in order to convince him 
of the error of our former course, and communicate to him the 
new truths which I had received under the preaching of 
Brother Scott. This E. Williams was a man toward whom I 
cherished a friendship the most unwavering and ardent. To 
him I communicated my views and the arguments by which 
I had been convinced of their correctness, and on the fourth 
day, after having arrived at his house, enjoyed the superlative 
satisfaction of receiving from this beloved brother a declara- 
tion of his conviction of the truth of those views, and within a 
few days after, in the transports of joyful hope, we mutually 
submitted to the ordinance of baptism, still retaining the opin- 
ion of the truth of the doctrine of the final holiness and happi- 
ness of all men. 

Previously to my immersion I was resolved neither to resist 
nor to encourage by any partial measures, my conviction 
relative to the truth or falsehood of Restorationism. If true 
I was willing to believe it, if false to reject it, and whether 
true or false I knew that the reading of the Scriptures im- 
partially could have no tendency to lead me into error. I 
therefore resolved to bring my mind, if possible, or at least 
as much as possible, like a blank surface to the ministry of 
Christ and his apostles, and to permit them to impress upon it 
all such characters of truth as they chose. I was aware that 
prejudice, passion, and imagination are potent governors in 
this world, and that if I were to arrive at logical and scrip- 
tural conclusions I must disenthrall myself from their domin- 
ion, and become exclusively a creature of testimony. I had 
seen old professors of error, through the influence of prejudice, 
resolve to adhere to their errors, when the strongest reason 
they could urge in their defence was that they had already 
adhered to them a long time. 

I had seen passion make its hundreds of proselytes, who 
seemed to have neither eyes nor ears for anything which did 
not inflame their passions, and I had seen imagination carry 
its votaries into the whirlwinds of extravagant theory, into 
the most ridiculous and pernicious delusions. Imagination 
in particular is an irresistible enemy to right conclusion, if not 
chastened by facts. How often have men imagined that they 
w x ere teapots, or that they were made of glass. How often 
have individuals fancied themselves to be in the agonies of 
death when but for the workings of their imaginations they 
were in perfect health; and have we not also good reason for 
believing that the power of unbridled imagination has driven 



292 HISTORY OF THE DISCIPLES OP CHRIST 

thousands to insanity and to an untimely grave. As soon as 
we permit our minds to wander far beyond the limits of facts 
or beyond the confines of true testimony concerning facts, we 
sail on an immense and fathomless ocean, without rudder, 
compass, or ballast. It has not been long since many sections 
of our country were thrown into a ferment by the Utopian 
schemes and bewitching sophistries of Robert Owen and his 
satellites. New Harmony was to be the city of mental in- 
dependence and the centre of a terrestrial paradise. Multi- 
tudes believed the report and hastened in crowds to this 
sceptical Elysium, but instead of finding the best of every- 
thing as they had imagined, many of them plunged themselves 
into poverty, and the city of mental independence now stands 
a monument of these creatures of imagination and vain delu- 
sion. And who has not heard of the " Pilgrims " who some 
years ago passed through Ohio? These filthy beings (for 
they never washed either themselves, or their clothing) were 
enthusiastically devoted to their system, and ridiculous, ir- 
rational, and unscriptural, as it was, so immovable was the 
faith of many of them that on the banks of the Arkansas, they 
agonised and starved in the expectation that two sassafras 
sticks, the one Beauty and the other Bands, would bud and 
grow in that land of promise. In other cases, men have 
imagined that they would never die ; and whole congregations 
of religionists have so nearly starved themselves to death 
under the conviction that it was their duty to starve that 
medical aid was necessary for their restoration. In Guernsey 
County in this state (Ohio), an old deformed impostor an- 
nounced himself to the people as the Eternal God, and about 
twenty became believers; in about three weeks three of the 
number were preachers. The Shakers rejected matrimony and 
taught that they were already in the resurrection, and multi- 
tudes believed. But time and space and the reader's patience 
would all fail were I to attempt to give the thousandth part 
of the evidence by which the question before us might be 
illustrated. 

Having, therefore, before me these and many other facts in 
proof of the evil effects produced by the workings of an 
imagination, uncontrolled by true testimony, I was resolved 
to examine in the first place the evidences of the Christian 
religion; and then to endeavour to satisfy my own mind, by 
an impartial reading of the Scriptures, relative to all the 
points of doctrine which they might contain. This I was con- 
vinced was a rational and logical course and I did not wish to 
be diverted from it. 

I had in my past life been driven to and fro by the bewilder- 
ing impossibilities of imaginative systems, and had under- 
gone several changes of religious sentiment. I had experienced 
much chagrin in consequence of these changes, and being still 
a votary of truth, I wished to elicit her by such advances as 
should secure her favour, and believing as I did that I was 



SOME OF THE MEN IN THE UNION 293 

already in possession of many indubitable gospel facts and 
truths, I desired to propagate these and these alone until such 
time as I should legitimately obtain knowledge of other facts 
and truths. I wished to make sure work of it by building on 
the rock that I might not again subject myself to the mortifi- 
cation of undergoing at any subsequent period of my life 
another fundamental change of religious sentiment. 

This determination and practice, however, rendered me ob- 
noxious to many evil surmisings. My former friends desired 
to hear me sing or play the notes of their favourite doctrine, 
which I, consistently with the above principles and resolutions, 
could not do, and on the other hand, the advocates for endless 
punishment were prejudiced against me, because I was not a 
believer in what they esteemed a fundamental article of Chris- 
tian faith. Amidst all the uproar which this collision of 
opinions caused, I was resolved to hold a steady hand and 
cool head. I told both those who believed and those who did 
not believe in the final holiness and happiness of all men that 
I had not changed my opinion with respect to that doctrine; 
that I was determined to act in subordination to the law of 
Christ, which says, " Him that is weak in the faith, receive 
ye, but not to doubtful disputations," and that I would not 
preach anything that would disturb the peace of the Church 
which I did not consider to be a fundamental fact or truth of 
the Gospel by our Lord Jesus Christ. 

At the Mahoning Association, about five months after my 
immersion, I was publicly questioned relative to my senti- 
ments, and from the bench on which I stood I did not hesitate 
to declare to the whole congregation that it was still my 
opinion that all men would finally become holy and happy. I 
shall never, whilst I retain my memory, forget the magnanim- 
ity of Thomas, Alexander Campbell, and Scott, and several 
others on that occasion. They acted as men highly elevated 
above the paltry bickerings of speculative partisans, for 
though they considered my Restoration sentiments as a vagary 
of the brain, they did not treat me with contempt, but with 
firmness and kindness encouraged me to persevere in the 
Christian race. 

Had they pursued with me the opposite course I awfully 
fear that I might have made shipwreck of faith and a good 
conscience and become a castaway. Whereas, under the kind 
treatment, which I received from the chief men of the 
Restoration, and the increased means of religious knowledge, 
to which I obtained access after I had left the Universalists, I 
grew in grace and knowledge of Jesus Christ with such 
rapidity that in twelve months or less time, Restorationism 
had wholly faded out of my mind. 

From the period at which I embraced the primitive form of 
sound words, I was resolved to take no position upon any 
doctrinal point, far removed from the death and resurrection 
of Christ, and to insist upon nothing as an article of union 



294 HISTORY OF THE DISCIPLES OF CHRIST 

and communion which God had not required as a condition 
of salvation. These with me constituted the central point in 
Christianity, the divinely powerful, the transcendentally glor- 
ious magnet around which all our Christian affections should 
revolve and to which all Christians should be attracted in one 
body, having one faith, one spirit, one hope, one baptism, one 
Lord, one God and Father of all Christians. Around this 
heavenly centre, for the salvation of sinners and the health 
and nourishment and the growth of the body of Christ, have I 
laboured, and I thank God that my labour has not been in 
vain. I have seen men who were philosophically Calvinist and 
Arminians and Restorationists, members of the same congre- 
gation and sitting around the same table of the Lord, and 
in the joyful fervours of the same Christian love attracted by 
the one cross of our Lord Jesus Christ, praising God in con- 
cert, and there were no divisions among them. How noble an 
object to be sought, Peace on earth and good will among men, 
the unity of the spirit in the bonds of peace! This then is 
the sin, a sin against sectarianism, for which I have been 
drawn, quartered, and gibbeted; yes, the sin of peace making, 
upon Gospel principles, is that for which I am now to be 
crucified. Had I buried my convictions in the callous heart 
of a dastardly hypocrite and continued preaching in my old 
way, my old sect would have embraced me in brotherly love 
— a brother serpent ! — and with them all would have been well, 
but as I was constrained, by what I believed to be the truth, 
nay, for the sake of peace and the salvation of sinners, to cease 
contending for my former peculiarities, which did not appear 
to make for peace, nor to contribute much to the salvation of 
sinners, I have become a monster in human form. 

Most of the foregoing facts are furnished by Mr. Raines 
himself in a sketch of his life. They certainly give a 
striking illustration of the character of the times in which 
he lived, as well as the marvellous influence of the truth 
of God as it finally wrought in this man's life. He was 
known to the writer of this volume, and it is my opinion 
that very few men excelled Mr. Raines in a personal 
knowledge of the Scriptures, or in ability to make these 
Scriptures intelligible to others. He was eminently an 
expository preacher, relying almost entirely upon a clear 
exposition of the Word of God for whatever influence he 
wished to produce upon his audience. His teaching was 
as clear as sunlight, his logic almost irresistible, and the 
earnestness with which he enforced his own convictions 
carried conviction to others. 

There were several other men among those who were 
distinguished for efficient service about the time the union 



SOME OF THE MEN IN THE UNION 295 

took place and immediately thereafter, who deserve very 
special notice, but as these men have been sketched very 
frequently in works specially devoted to personal remi- 
niscences, I have felt justified in omitting any further 
notice of these than has already been given, except so far 
as they may necessarily fall into the history after this 
time. Some of the men connected with the Reformation 
will receive attention in subsequent chapters, as they do 
not come prominently into view until further along in 
the history of the movement. 

Special attention has been given to Mr. Raines mainly 
for the reason that he occupied a unique position with 
respect to the Campbellian movement. His case has al- 
ways been regarded as a typical one, as illustrating the 
principles of Christian union advocated by the Disciples. 
In reviewing his case, the following important conclu- 
sions are reached: 

(1) The Disciples have been right in eliminating all 
divisive elements from their platform of Christian union. 

(2) They have been right also in assuming that there 
is a common ground upon which all who love our Lord 
Jesus Christ can unite. 

(3) They have always contended that we must receive 
each other without regard to doubtful disputations, or 
speculative opinions. 

(4) They have contended that men may hold opinions 
as private property, but when these opinions are likely 
to produce division or schism they must not be advocated 
publicly. 

(5) They have contended that where these opinions 
are of little or no practical importance they will soon 
cease to be regarded as valuable by those who hold them, 
if the essential things are made prominent and these 
opinions are held in abeyance. 

(6) Disciples have discriminated between opinions that 
have little or no Scriptural basis and those that may fairly 
be inferred from the teaching of the Scriptures, and yet 
even those that are believed to be supported by the Word 
of God, where they are simply deductions, without an 
expressed precept or example, are not to be made questions 
of fellowship. 

(7) These conclusions are not only illustrated by the 
case of Aylett Raines, but also by the union which took 



296 HISTORY OF THE DISCIPLES OF CHRIST 

place between the " Reformers " and " Christians." Un- 
doubtedly this union could never have been consummated 
had there been special emphasis placed upon the points 
of difference between the two bodies. The union was 
really on the points of agreement, while the differences 
were allowed to take care of themselves. The practical 
result of the whole matter was, in a little time there were 
no differences, and this is precisely what Mr. Campbell 
always affirmed would certainly follow when emphasis was 
put in the right place, namely, on facts, about which 
Christians are all agreed, and not on opinions, about which 
they are generally in disagreement. 

In confirmation of these conclusions, the following from 
the pen of Professor Charles Louis Loos, who has been 
identified with the Disciples almost from the beginning, 
may be regarded as an authoritative statement with re- 
spect to the union between the " Reformers " and " Chris- 
tians." Professor Loos writes in the first person from 
the point of view of the " Reformers," and his testimony 
is all the more valuable as he treats so generously the 
" Christians," who from his point of view held to some 
erroneous opinions. 

What decided the reformers who stood with A. Campbell to 
enter into this union with the " Christians " ? This is cer- 
tainly a question of deep interest to us. 

Let me give the answer briefly, based on a careful study of 
the case. 

1. As already stated, these " Christians " were earnest 
biblical reformers, resolved to stand on the Bible alone. They 
had rejected all creeds; had adopted the immersion of peni- 
tent believers as the only scriptural baptism. They were most 
reverent of Jesus Christ as the Lord of life and glory, and as 
the Saviour and Redeemer of men by his death on the cross. 

2. They were ready and zealous to learn the way of life 
more perfectly ; there was with them no " hitherto and no 
farther " in Bible knowledge, as with men bound by creeds. 

3. Like the brethren of the other side, they were resolved to 
keep aloof from all speculations on matters of faith and duty, 
and to teach only the Word, in the thoughts and language of 
Christ and the apostles. 

4. Finally — and this was a capital matter — Stone and his 
brethren were noted for their noble manliness of character, 
their piety and religious zeal. They were men worthy of the 
highest confidence. A. Campbell repeatedly bore strong wit- 
ness to this. 

On these grounds this union was effected. Of course, these 



SOME OF THE MEN IN THE UNION 297 

intelligent men on both sides knew very well that it was 
altogether possible and no uncommon thing, to use scriptural 
speech and give it a meaning quite foreign to that intended 
by the sacred writers. This objection was never urged. The 
confidence in this union, however, was strong because of the 
eminent character for intelligence, sincerity, piety, and su- 
preme devotion to the Word of God of B. W. Stone and the 
men who were with him. 

It is also well known that these " Christian " reformers for 
years did not occupy precisely the same ground with A. 
Campbell and his brethren on the subject of the operation of 
the Spirit and the object of baptism. Unity on these points, 
however, was soon reached. 

And now as to the result of this union. 

This is a very instructive history and of the greatest 
moment to the proper appreciation of the principles of Chris- 
tian union proposed by this reformation. 

First of all, and most evident, is the fact that by means 
of this alliance an immense force, in the numbers and the 
character of the people brought into the union, was added to 
the army of New Testament reformers. It is not easy to 
calculate with any sort of accuracy the additional strength 
thus acquired. There must be taken into the account not 
only the " Christian " Churches, but eminently also the not 
inconsiderable company of preachers, not a few of them strong 
men, that was united with the other body of able ministers of 
the Word, advocating a return to primitive Christianity, to- 
gether now constituting a mighty host of valiant reformers. 
This new increase of strength extended especially over the im- 
portant territory of Kentucky, Indiana, Illinois, and later of 
Missouri, a vast field especially favourable to religious reform. 
That this accession gave our reformation a mighty impulse is 
beyond all question. Who acquainted with our history does 
not know what was gained by winning to our cause such men 
as Samuel and John Rogers, J. A. Gano, T. M. Allen, Henry D. 
and Francis R. Palmer, and others that might be named, be- 
sides B. W. Stone himself? A long list of younger men, who 
became great preachers, might be named, who were brought to 
us by this union. Much of the marvellous advance our plea 
has made in the States above named and in the great West 
generally, is beyond doubt largely owing to the union of the 
" Christians " with the " Disciples." 

But that which is most instructive to us, in this important 
page of our history, is the demonstration it affords of the 
justness and safety of the principle of union advocated by the 
Disciples of Christ and vindicated in this instance. 

Let the reader bear carefully in mind the basis of the union 
effected, and also — and this is very essential to a proper judg- 
ment in this case — what the real doctrinal position of this 
body of " Christians " was, and the character of their preach- 
ers, all of which has been stated above. All these conditions 



298 HISTORY OF THE DISCIPLES OF CHRIST 

made the proposal of union wise and safe. For, let me re- 
peat it, the principles of union the Campbells advocated did 
not justify a coalescence of elements that have doctrinally no 
affinity with each other. No fraternal incorporation with us 
of a people fundamentally at variance with us in the essential 
elements of the doctrine of Christ, could have been proposed 
or accepted. But the condition of things being as above de- 
scribed, what was the result? 

It was this : 

In the churches of Eastern Ohio, where an alliance was 
effected, the supreme power of A. Campbell and of the doc- 
trinal position he occupied relative to the points of divergence 
between the Disciples and the " Christians " soon revealed 
itself. The penumbra of Unitarianistic ideas gradually passed 
away before the powerful arguments of the Campbells, Scott, 
and their compeers, and gave place to the full light of truth 
on the most momentous facts revealed in the Xew Testament, 
the divinity of Jesus Christ, and the atonement based upon 
it. Those only who have lived in the very heart of this re- 
markable transformation can have a just notion of what it 
was. 

I believe I am justified in saying that, as a general fact, so 
far as the case demanded it, the same result followed relative 
to the " Christians " in Kentucky and in the South and West, 
and for the same reasons. 

These excellent Christian people on both sides, by this union 
became truly brethren; they were no longer two parties, but 
had now become one. They " loved one another " ; were not 
only willing, but desirous to " see eye to eye." This is a 
capital point in the matter. They were ready and eager to 
learn, and they knew and felt that there was no hindrance 
to this. What more natural, then, than that the truth, wher- 
ever it was among them, and which is always the stronger, 
especially in very strong hands, should prevail ? 

This trace of Arianism, faint and evanescent as it certainly 
was, had been begotten by the scholastic speculations of an 
extreme orthodoxy, in fellowship with a rigid Calvinism that 
shocked men, and is now happily passing away. When these 
godly, sincere seekers after truth were in fraternal associa- 
tion with men, who, by the blessing of God, were utterly free 
from these mischievous and repulsive ideas and habits, the 
truth concerning Jesus Christ and the mystery of his death on 
the cross appeared to them in a new and better light. The 
causes that had led them to the position to which they had 
been driven, were taken away. 

But there was a particular, powerful force that operated in 
behalf of a correct acceptation of Christ's nature and office. 
It was this. In our preaching of the gospel we put in the 
front and lifted up to the loftiest eminence, as the one su- 
preme object of faith, Jesus Christ, the Son of the Living 
God. What other effect could follow with a people who so 



SOME OF THE MEN IN THE UNION 299 

preached, that all attention should be fixed upon the exalta- 
tion of Jesus Christ, that he might be preached as really 
worthy of this highest place in the faith, confidence, and hope 
of men? And this all preached, and the inevitable effect ir- 
resistibly followed? To-day we are everywhere one in our 
faith and preaching in this regard.* 

Many other testimonies might be given concerning the 
spirit and general character of the union which took place 
in 1832. After 1835 it became an established fact, and 
the slight differences which existed between the two bodies, 
prior to the union, were seldom, if ever, referred to after 
the union was finally consummated. It has already been 
intimated that the " Reformers " lost considerably among 
the Baptists on account of this union, but they gained 
very largely from other sources, and from the churches 
that entered into the union with them. As has already 
been seen, they gained also in the ministry that came in 
with the " Christians." Some of the ablest men of the 
Reformation movement belonged to the " Christian " body. 

*" Reformation of the Nineteenth Century/' pp. 94-99. 



CHAPTER XI 

APOSTASIES AND OTHER DIFFICULTIES 

ABOUT a year before the union of the "Reformers" 
Jr\^ and " Christians " took place, namely, the latter part 
of 1830, the delusion of Mormonism came to the 
front in Northern Ohio. Sidney Rigdon, who has already 
been referred to as pastor of a church in Pittsburg, and 
later as a prominent preacher in the Western Reserve, 
became identified with the Mormon propaganda. Rigdon 
was well suited in many respects for the work which he 
undertook. He was a fluent and captivating speaker, 
though at no time had he ever been thoroughly 
trusted among the Disciples. He was ambitious 
and jealous of others, and though possessing some 
popular characteristics, no one fully believed in him. He 
was nearly always aiming at some sensational develop- 
ment, and it is not strange, therefore, that the Mormon 
delusion had special attractions for him. 

While living in Pittsburg he was connected with a 
printing office, and in this way he had access to the manu- 
script of a Presbyterian preacher by the name of Solomon 
Spaulding, who had written a story, giving a fanciful ac- 
count of the nations inhabiting the land of Canaan before 
the time of Joshua. This manuscript detailed, with con- 
siderable minuteness, the life, wars, migrations,' etc., of 
the people he was describing. He further represented 
that America was settled by the ten lost tribes of Israel, 
and that the American Indians had their origin in this 
fact. Spaulding's book was entitled, " The Lost Manu- 
script Found." Rigdon came into possession of this manu- 
script, and spent several years altering and arranging it 
to suit the purposes he had in view. 

Meantime, he began to lose caste with the Disciples. 
He began his defection by seeking to introduce a common 
property scheme which he declared was part of the ancient 

300 



APOSTASIES AND OTHER DIFFICULTIES 301 

Gospel, as exhibited in the latter part of Acts ii. At 
Austintown, Ohio, Mr. Campbell severely condemned his 
property scheme, and this only accelerated Rigdon's plan 
to announce his book of Mormon and begin the advo- 
cacy of a new propaganda. He had found in Joseph 
Smith a person suitable in every way to co-operate with 
him in bringing his delusion to the front. Through a 
well-laid plan, and with a few men thoroughly dupes, 
trained for the purpose, the new religion was launched; 
and for a time it had considerable influence in Northern 
Ohio, especially in Kirtland, Hiram, Mentor, and a few 
other places. However, in the main its influence had 
a short run, and was never very potent among the Dis- 
ciples, though a great many people were at first easily 
deluded by its strange fascination and by the apparent 
sincerity of the men who advocated it. 

It is not difficult, after all, to account for this temporary 
acceptance of Mor monism, however ridiculous it may look 
to intelligent people at the present time. In judging 
of those who accepted it, there are several things that 
must be taken into account. First, the ignorance of the 
people generally with respect to the Bible, and especially 
with respect to certain passages which, when literally 
construed and made to apply to the people at that time, 
seemed to support some of the contentions made by Rig- 
don, Smith, and those associated with them. In the second 
place, the story about the American Indians, the lost 
tribes, etc., etc., had a fascinating mystery about it that 
at once captivated the unthinking masses. Third, the 
doctrine of miracle was supported by numerous passages 
of Scripture, and Rigdon insisted that the gift of the 
Holy Spirit, which was to follow repentance and bap- 
tism, conferred upon baptised penitents the power to work 
miracles. 

Of course it is easy to see how this Mormon delusion 
would make an impression. There are always enough 
people in nearly every community who are ready for 
change, and especially for the mysterious, who can be 
trusted to take up with nearly any kind of delusion which 
has in it a religious element, and is at the same time 
removed as far as possible from common sense. The recent 
Dowie delusion is a case which fitly illustrates this par- 
ticular point. 



302 HISTORY OF THE DISCIPLES OF CHRIST 

But, as has already been stated, there were not many 
defections from the Disciple Churches; only one or two 
preachers besides Rigdon, and these of little importance, 
went over to the Mormons. A few of the churches were 
somewhat distracted at first, but through the earnestness 
and vigilance of the Reformation preachers not very much 
harm was done. Hearing of the defection of Rigdon, the 
venerable Thomas Campbell visited Mentor and vicinity 
in 1831, and through his wise council and great influence 
he practically saved the churches from becoming seriously 
affected by the Mormon delusion. 

Meantime, Alexander Campbell vigorously attacked the 
Book of Mormon in his Harbinger, and also in a separate 
tract of twelve pages, in which he exposed the flagrant 
falsehoods and contemptible absurdities which the book 
contains. During the month of June he visited Ohio, 
spending twenty-two days delivering discourses and ex- 
posing the position with such clearness and convincing 
facts that Mormonism made no further progress, and was 
driven from Northern Ohio to Independence, Mo., thence 
finally to Salt Lake City. While Rigdon and his associates 
were at Kirtland much excitement prevailed there, as will 
be easily understood from the following description: 

Scenes of the most wild, frantic, and horrible fanaticism 
ensued. They pretended that the power of miracles was about 
to be given to all who embraced the new faith ; and commenced 
communicating the Holy Spirit, by laying their hands on the 
heads of the converts, which operation at first produced an 
instantaneous prostration of body and mind. Many would 
fall upon the floor, where they would lie for a long time, ap- 
parently lifeless. The fits usually came on during, or after, 
their prayer meetings, which were held nearly every evening. 

The young men and women were more particularly subject 
to this delirium. They would exhibit all the apish actions 
imaginable, making the most ridiculous grimaces, creeping 
upon their hands and feet, rolling upon the frozen ground, 
going through all the Indian modes of warfare, such as knock- 
ing down, scalping, etc. At other times they would run 
through the fields, get upon stumps, preach to imaginary con- 
gregations, enter the water and perform the ceremony of bap- 
tising. Many would have fits of speaking in all the Indian 
dialects, which none could understand. Again, at the dead 
hour of night, young men might be seen running over the 
fields and hills, in pursuit, as they said, of the balls of fire, 
lights, etc., which they saw moving through the atmosphere. * 
* " History of the Disciples in the Western Reserve," p. 213. 



APOSTASIES AND OTHER DIFFICULTIES 303 

One reason why the churches of the " Reformers " were 
not much influenced by Mormonism was owing to their 
intelligent understanding of the Bible and their persistent 
determination to accept nothing in religious matters that 
was not as old as the New Testament Scriptures. From 
the very beginning of their movement they had set their 
forces against mere emotionalism, as an evidence of accept- 
ance with God. They heartily believed that " faith comes 
by hearing and hearing by the Word of God," and that 
all " sights and sounds " and remarkable experiences 
formed no part of the evidence that any one is a Christian 
in the true sense of that term. 

Outside of the Reform churches, however, where the 
people had been taught that such scenes as transpired at 
Kirtland were evidences of the working of the Holy Spirit, 
the Mormon propaganda found congenial soil, and had 
it not been for the vigorous opposition of the " Reformers " 
it is probable that it would have gained considerable in- 
fluence in Ohio, if it had not become permanently estab- 
lished. The plea which the Disciples made for an in- 
telligible faith was the very thing that practically killed 
Mormonism in the Western Reserve. 

It is said that troubles never come singly. During the 
same year when Mormonism had its beginning, the " Re- 
formers " in the Western Reserve became greatly excited 
with respect to the Millennium. Their success in preach- 
ing the " ancient Gospel " and the restoration of New 
Testament Christianity was so great that they became 
deeply impressed with the idea that the Millennial period 
was near at hand. The earnest, enthusiastic nature of 
Walter Scott lent itself easily to the acceptance of this 
near approach of the Millennium. He imparted his own 
enthusiasm to many who were associated with him, and 
the result was that the churches everywhere were more 
or less affected by this Millennial anticipation. The 
fruitage of this notion was not conducive to the best 
development of the plea which the Disciples were 
making. 

Mr. Campbell soon saw that this tendency was likely 
to go too far. From his point of view there was con- 
siderable truth in the contention of Scott and his asso- 
ciates. He had named his new magazine the Millennial 
Harbinger, and this fact itself indicated that he was on 



304 HISTORY OF THE DISCIPLES OF CHRIST 

the lookout for a new age. Undoubtedly this was the 
predominant idea in naming his magazine as he did. Still 
Mr. Campbell was always level-headed with respect to 
everything. He never lost his balance. His enthusiasm 
never ran away with his judgment. He understood too 
well the influence which had to be overcome before the 
Millennial period could arrive. However, his willingness 
to hear both sides of the question caused him to admit 
into the columns of the Harbinger sl series of articles by 
S. M. McCorkle, a " sturdy layman," and these essays pro- 
duced a very profound impression, not only in the West- 
ern Reserve, but in other quarters where the Harbinger 
was circulated. Mr. McCorkle's essays were very able, 
from his particular point of view, and they did much to 
accentuate the excitement which had already been at fever 
heat with respect to the near approach of the Millennium. 
Mr. Campbell saw that something must be done to check 
the abnormal excitement which had already become wide- 
spread. Consequently, in 1834, he began in the Harbinger 
a series of articles signed by " A Reformed Clergyman," 
which, while they reviewed Mr. McCorkle's essays, had 
in view a much wider purpose, viz., that of checking a 
tendency which he regarded as hindering the practical 
work of the Gospel. He used the nom de plume of " Re- 
formed Clergyman " with the hope of concealing his per- 
sonality. In this, however, he was not entirely successful. 
Though his general style was, to some extent, obscured, 
there were those who soon began to suspect that Mr. 
Campbell was himself the real author of the essays. 

These essays had the effect of creating a reaction against 
the extreme views which had been advocated by Mr, Mc- 
Corkle and others, and in the course of a few years the 
excitement subsided, at least so far that it was no longer 
a danger to the propagation of the Ancient Gospel. 

By the way, it has always been somewhat difficult to 
understand just what were Mr. Campbell's views concern- 
ing the Millennial period. Over his own initials he began 
several series of articles in subsequent numbers of the 
Millennial Harbinger, and it is a rather curious fact that, 
after a few preliminary essays, which never reached any 
definite conclusion, these series were always discontinued. 
So far as his views can be made out, from his writings, 
he evidently believed in the coming of a Millennial period, 



APOSTASIES AND OTHER DIFFICULTIES 305 

but he was never willing to commit himself to any definite 
time when it would begin. Nor is it clear that he took 
any particular side in the controversy between Pre- 
Millennialists and Post-Millennialists. Whatever opinion 
he may have had, or even expressed, was held tentatively, 
and in no case was it ever made an important element 
in his teaching. Like everything else of a somewhat specu- 
lative character, it was remanded to the category of 
opinions, and as such it could have no place in determining 
Christian fellowship. All such matters were open for 
legitimate discussion, but they were regarded as belong- 
ing to the sphere of knowledge, rather than of faith. They 
were things concerning which Christians had a right to 
inquire, but if they were things that could not be deter- 
mined from the teaching of the Scriptures with definite 
certainty, every one was allowed to hold any view with 
respect to them that seemed most reasonable, provided 
this view was not made an article of faith. 

This very liberty to differ, but not to divide, though 
a cardinal principle with the Disciples of Christ, has al- 
ways had its difficulties as a working basis. The very 
simplicity of the creed, namely, that Jesus is the Christ, 
the Son of the living God, lent itself to some extent, at 
least, to the statement which Mr. Rice so constantly and 
persistently kept repeating in his debate with Mr. Camp- 
bell, that the Disciples had among them " all sorts of 
preachers, preaching all sorts of doctrine." A more exact 
statement would have been that among the Disciples all 
sorts of doctrine were held by all sorts of people, but 
only one doctrine could be legitimately preached from 
the pulpit of the Disciples, and that was the doctrine of 
the Cross. 

Nevertheless, it is freely admitted that this simple, yet 
comprehensive creed was sometimes improperly used, and 
hence it required constant care and strong emphasis upon 
the limitations of opinionism, in order to keep the move- 
ment from being wrecked by the very principle which was 
its most fundamental characteristic. As regards this 
threatening danger, Mr. Campbell himself constantly mani- 
fested the right spirit in all his discussions with his breth- 
ren. He never made even some of his most cherished 
opinions tests of Christian fellowship. A striking ex- 
ample of his attitude toward speculative theology is pre- 



306 HISTORY OP THE DISCIPLES OF CHRIST 

sented in the following extract from a reply which he 
made to J. Henshall concerning Calvinism and Arminian- 
ism: 

All my readers can testify that I never wrote an essay on 
the election and reprobation of Calvin and Arminius. One or 
two of my correspondents have on our pages been permitted 
to give us an essay on Election. But I have not at any time 
discussed that speculative question. I do not think that we 
are required either from the book of God or our position as a 
Christian community to take any ground upon sundry specu- 
lative questions on which religious parties have been pleased 
to place their communion tables. This kind of warfare be- 
longs not at all to us. If we must again fight over all these 
sectarian battles, one by one, we only build up the things we 
have been pulling down, and inevitably make ourselves liable 
to be elected and reprobated by the old stereotyped parties 
whose views we defend or assault. 

Besides, there is nothing salutary or important at stake in 
these theories, their warmest advocates themselves being 
judges. The Presbyterian of the highest supralapsarian Cal- 
vinism invites to the Lord's Table and to his " sacraments " 
and " holy communions " the grossest Methodistic Arminians 
in all the country. So does the most outspoken declaimer 
against Fletcher's left leg of sublapsarian Calvinism invite to 
his solemnities his extra-fastidious Calvinistic brother. While, 
then, the sons of creeds so metaphysically repulsive are thus 
pleased, now-a-days, to stultify their own speculations, what 
have we to do with such useless jargon? Time was, indeed, in 
this new world, and yet is in some parts of it, that a strict 
Calvinist and strict Arminian had no more to do with one 
another than once had the Jews and Samaritans. 

If we are not Calvinists, certainly we are not Arminians. 
Then why argue against Calvinism as Arminians do, and thus 
jeopardise an association with them as injurious to them, as 
it would be offensive to the Calvinists? I say injurious to 
them, for certainly if the theory which says, " You would, but 
cannot" be anti-evangelical and dangerous, that which af- 
firms " You can, but ivill not" is equally so, inasmuch as it 
leads one to think that he possesses a power to please God 
independent of his own will. 

Both theories are full of sophistry. No man has either the 
will or the can to please God without the grace of God. With 
Paul I say, " I can do all the things through Christ who 
strengthens me " ; and with entire acquiescence I assent to the 
words of the Messiah — " Without me you can do nothing." A 
man, enlightened by the grace of God, would, indeed, be per- 
fect if he could. To will perfection is present to such a one; 
but, to be perfect in anything but the will, is impossible. So 
far as my observation and philosophy go, he that assumes the 
physical ability to please the Lord, evinces the least moral 



APOSTASIES AND OTHER DIFFICULTIES 307 

ability to do it; while he who most laments his inability, is 
making the greatest endeavours to do his will. 

There were other things of a disturbing character which 
came to the front soon after the union between the " Re- 
formers " and " Christians " took place. Indeed, these 
things were simmering some time before, and might have 
hindered the union from being consummated, if they had 
been pressed by either side, during the conferences. One 
of these was the name which the united body should wear. 
Up to this time many of the Disciples had made no par- 
ticular objection to the name " Reformers," for that was 
just what they were in fact, but they had for the most 
part called themselves " Disciples of Christ." The 
" Christians," however, were not much inclined to give 
up their name, or to even accept any other, as they be- 
lieved that this name was divinely given, and was also 
beautifully appropriate, as honouring Christ, and at the 
same time furnishing a common name that ought not to 
be objectionable to any follower of Christ, as it was en- 
tirely free from any sectarian taint whatever. 

For the next decade the question of name was discussed 
with great warmth at times in the Christian Messenger, 
Millennial Harbinger, and other periodicals representing 
the movement. Mr. Campbell advocated the name " Dis- 
ciples," or " Disciples of Christ," rather than the name 
" Christian," for the following reasons : 

" It is more ancient — more descriptive — more Scriptural 
— more unappropriated. . . . For these four reasons I 
prefer this designation to any other which has been 
offered." 

But Mr. Campbell did not make his view of the matter 
an article of his faith. Doubtless he was influenced largely 
in favour of the name " Disciples of Christ " for the 
reason that the name " Christian " had become identified 
with the brethren associated with Stone, and these breth- 
ren were more or less charged with Unitarianism, for 
which Mr. Campbell had very scant respect. While it 
is undoubtedly true that Barton W. Stone was not a 
Unitarian or an Arian in any just estimate of what he 
held with respect to the Godhead, nevertheless, he had 
undoubtedly given some ground for the charge made 
against him to those who were anxious to find fault. Mr. 



308 HISTORY OF THE DISCIPLES OF CHRIST 

Campbell thought that as " Disciples of Christ " was a 
Scriptural title, and was even older than the title " Chris- 
tians/' it was more appropriate under the circumstances 
than any other name that had been proposed. But hear 
his conservatism with respect to the matter. He says : 

I am not, however, pertinacious. The brethren all have a 
vote in this matter and among the candidates for the public 
favour, I give my vote for the "Disciples," or " Disciples of 
Christ." This is for the reasons now given of my choice. But 
I will not contend with any man for a mere name, especially 
when they are all good. It will be remembered that I have 
used almost indiscriminately sundry names, and am likely to 
continue doing so; for where the Lord has made me free, I 
cannot, without good cause, agree to bind myself. 

Those who contended for the name " Christians " based 
their contention mainly on Scriptural grounds. They held 
to the view that this name was divinely given when " the 
Disciples were called Christians first atAntioch." Theargu- 
ment which was made from the meaning of the Greek 
verb chrematizo, translated " were called," was very in- 
genious, and if not conclusive, it certainly had philosoph- 
ical and linguistic reasons to support it. It was claimed 
that these Disciples were called " Christians " by Divine 
authority, and this made the matter of the name much 
more important with those who held this view, than if 
it had been left without any definite Scriptural authority. 

All agreed that the right name was important, and they 
were no doubt correct. He who studies history will know 
how influential names are. For a striking illustration 
as to the influence of denominational names, it may be 
mentioned that the English Baptists are very much more 
like the Disciples in the United States than they are like 
the Baptists in the States, most of the English Baptists 
holding not only to open communion, but to an open 
membership as well. That is, they admit to their churches 
Pedo-Baptists without immersion, and also are for the 
most part intensely Arminian in their views of the divine 
government. Nevertheless, they are claimed by the Bap- 
tists of America as part of their great family, and are 
everywhere fellowshipped as though there were no differ- 
ences between them, and simply because the English Bap- 
tists retain the denominational name. 

At first it looked as if the question of name was likely 



APOSTASIES AND OTHER DIFFICULTIES 309 

to be a troublesome element in the question of Christian 
union, but after an earnest discussion of the whole matter 
it was finally settled by declaring that all the names men- 
tioned in the Scriptures are entirely legitimate. 

It is also worthy of record that at their great conven- 
tion held in St. Louis, in 1904, a committee reported in 
favour of " Church of Christ " as the official name of the 
body; but after discussion this part of the report was 
stricken out by an overwhelming majority, simply because 
it seemed to imply that other Scriptural names are not 
proper. This action of a great convention has perhaps 
settled the question for all time to come that Christians 
of the present day have no right to be more specific in 
the name by which they are called than were the Christians 
of New Testament times. These were called " Disciples," 
" Christians," « Brethren," " Saints," " Children of God," 
etc., etc. It is now understood that it would rob the 
inheritance of the followers of Christ if any of these names 
were taken away from them. It is right to say that the 
above committee's suggestion had supposed reasons of a 
legal status behind it. 

The same is true as regards the churches ; so they called 
their churches " Churches of Christ," " Churches of God," 
or simply " Churches," though they recognised that the 
most distinctive name for the Church as a whole is 
" Church of God," and this seems to be specially appro- 
priate for the reason that it embraces as a designation 
all that is suggested in the Godhead. 

The settling of this question of a name furnishes an- 
other illustration of the practical character of the plat- 
form of Christian union to which the Disciples are com- 
mitted. Where the New Testament has allowed freedom 
the Disciples say no one shall be bound, but where the 
Scriptures speak they will speak. This has been their 
battle cry all the way down their history, and though it 
has sometimes been illegitimately used, there can be no 
doubt about the fact that it has had much to do in making 
the platform of the Disciples a simple but comprehensive 
ground for the union of Christians. 

About this time it became very evident that they had 
been so thoroughly engrossed by the great plea which they 
were advocating, and had become so intoxicated by the 
success which they had nearly everywhere met, that the 



310 HISTORY OF THE DISCIPLES OF CHRIST 

internal affairs of the churches had been left largely to 
take care of themselves, without any proper supervision, 
or even instruction with respect to order, piety, and 
spiritual development. No one lamented this state of 
things more than Mr. Campbell himself, though it was 
shared by nearly all the leaders of the movement who 
had given the matter careful attention. So far the move- 
ment had been largely evangelistic. It had sought for 
converts, but had made little or no provision for these 
converts to be built up in faith, hope, and love. In most 
cases the churches had no very special order of any kind, 
except that, so far as the " Reformers " were concerned, 
they had, from the beginning, made the Lord's Supper a 
principal feature in every Lord's Day service. Among the 
" Christians " this practice did not universally prevail, and 
it required no little tact and Christian courtesy to bring 
about uniformity, in respect to this matter, after the union 
took place. Nevertheless, in a short time, all the churches 
everywhere adopted the practice of celebrating the Lord's 
Supper every Lord's Day. 

But in other respects there was a sad lack of order. 
There seemed to be very little attention given to the quali- 
fications of those who desired to preach the Gospel. The 
plea was so simple, and also so attractive, that many 
began to preach who had little or no qualification for 
such a sublime work. The result was that " all sorts 
of men were preaching some sort of doctrine," while many 
of the churches seemed to think more of a Scriptural 
precept and example for preaching the Gospel than they 
did for living the Scriptural, Christian life. 

In view of this fact, in 1835, the same year the union 
was finally consummated, Mr. Campbell issued his Har- 
binger " Extra," entitled " Order." In this he elaborated 
his views of Church government, which were largely simi- 
lar to the Church views advocated by the Haldanes in 
Scotland. Three distinct officers were recognised, namely, 
Evangelists, Elders, and Deacons. The Evangelists were 
the proclaimers of the Gospel, the announcers of the good 
news, and they were to go from place to place preaching 
the glad tidings, baptising the people, and bringing them 
together into churches, and setting these churches in or- 
der, ordaining Elders in them, who were to take the over- 
sight and feed the flock of God. The Deacons were to 



APOSTASIES AND OTHER DIFFICULTIES 311 

specially look after the temporal affairs of the churches, 
though they were to obtain great boldness in the faith, 
and might even preach the Gospel when opportunity of- 
fered. Very few of the churches at this time had regular 
preaching by a well-equipped minister of the Gospel. Most 
of the men who were distinguished for conspicuous ability 
as speakers were kept in the evangelistic field, so as to 
obtain recruits, for this seemed to be the chief aim of 
the Disciples during these initial years of their movement. 
The consequence was that much of the teaching, as well 
as the exercise of discipline, was confined to the Elders, 
or Bishops, of each church, it being held as a cardinal 
principle that every church should have a plurality of 
overseers. 

Some of these Bishops had very few qualifications for 
the responsible work to which they were called, but not 
in a few instances these Bishops themselves became active 
and earnest proclaimers of the Gospel. Nevertheless, it 
is an undeniable fact that many of the churches suffered 
on account of the incompetency of the eldership. This 
was so much the case that the Disciples have been criti- 
cised for adopting the system of Church government which 
prevailed at that time. But these critics do not seem 
to take into consideration all the facts of the case. It 
was practically this system or nothing. With very few 
qualified preachers, and these kept constantly in the evan- 
gelistic field, it was simply impossible to furnish well- 
equipped pastors for these newly formed churches. 
Furthermore, it is doubtful, even at the present time, 
whether very much has been gained to the movement by 
eliminating the Elders from the function of teaching which 
they once discharged, for however imperfectly the work 
was done in some cases, it is indisputably true that the 
modern system, of having the pastor do this exclusively, 
is open to some very serious objections, and may, in the 
long run, prove to be quite as much a mistake as that 
of making the eldership mainly responsible for teaching 
the churches. After all, the system of church govern- 
ment suggested by Mr. Campbell, and adopted very gen- 
erally by the Disciples, is very much like the Dutchman's 
perpetual motion. He told his friends that he had " gone 
so far along with his invention as that it would now run 
mit a crank." No system of church government is a 



312 HISTORY OF THE DISCIPLES OF CHRIST 

perpetual motion. It has to run " mit a crank." Perhaps 
these pioneers were not careful enough in selecting their 
Elders. Some of them were probably " cranks " in the 
modern sense. Doubtless in many cases the churches had 
little material from which they could select suitable men. 
In such cases it might have been better to form a sort 
of temporary organisation, and wait until men were de- 
veloped, who could, in some degree, at least, meet the 
conditions prescribed in the New Testament, as to the 
qualifications of the Elders and Deacons. The difficulty, 
after all, may not have been with the system, but rather 
with the way it was used. No system will work except 
" mit a crank," or with a power behind it that regulates 
and enforces the system, so it will work. 

In any case it is certain that these were anxious times 
with the leaders of the Reformation or Restoration move- 
ment. In seeking to restore the " ancient order of things " 
it had been found a very difficult matter to make the order 
fit the modern world, and too much emphasis upon the 
order became a hindrance instead of a help in carrying 
on the movement. 

After this time most of the Church difficulties grew 
out of a rigid enforcement of discipline by an ignorant 
eldership in direct opposition to the fundamental plea 
of the Disciples that liberty of the individual conscience 
must be protected against all encroachments from clerical 
authority. 

The zigzag course of progress is well illustrated in the 
facts of this period. In the days of the Christian Baptist 
Mr. Campbell had severely chastised the clergy. He had 
also frequently criticised the slavish subserviency of in- 
dividual Christians and churches to the domineering ar- 
rogance of the clergy. His reformatory movement was 
now reaping some of the results of his own teaching. He 
had helped to develop an extreme individualism, and while 
this was perhaps unavoidable during the earlier days of 
the movement, it was now a factor that had to be dealt 
with, and it was frequently a threatening factor, so far 
as the unity of the movement was concerned. In pleading 
for liberty the Disciples came perilously close to anarchy, 
and it required all the tact and ability of the leaders of 
the movement to bring order out of the confusion. 

As regards church organisation, perhaps the chief mis- 



APOSTASIES AND OTHER DIFFICULTIES 313 

take that was made, in the early days of the movement, 
was with respect to the use of the word " Church." Mr. 
Campbell himself undoubtedly had mainly the correct idea, 
though he does not seem to have practically insisted upon 
carrying out his idea in the organisation of churches. 
Writing later upon this subject he says : 

The Apostles apply the term church to a single congrega- 
tion, meeting in a city or village. Thus we have the Church 
in Jerusalem ; the Church at Antioch ; the Church in Corinth ; 
the Church in Philippi; the Church in Cenchrea; the Church 
of the Thessalonians ; the Church of the Laodiceans; the 
Church of Ephesus; the Church in Smyrna; the Church in 
Pergamos; the Church in Thyatira; the Church in Sardis; the 
Church in Philadelphia. 

Besides these we have particular churches, in private houses, 
such as the Church in the house of Priscilla and Aquila, Rom. 
xvi : 5 ; the Church in the house of Nymphas, Col. iv : 15 ; and 
the Church in the house of Philemon, verse second. We also 
read of churches in provinces and political districts, such as 
the Churches in Judea ; the Churches in Galilee ; the Churches 
in Samaria; the Churches of Syria; the Churches of Cilicia; 
the Churches of Galatia; the Churches of Asia; the Churches 
of Macedonia; the Churches of the Gentiles; — and they are 
spoken of as " The Churches of Christ," the " Churches of 
God," and " the Churches of the Saints." 

Such are the various uses of this very important word, as 
found on a careful consideration and analysis of all its oc- 
currences in the Apostolic writings. It is worthy of remark, 
that we never read of a church in or of any province or dis- 
trict, such as the Church of England, the Church of Scotland, 
or the Church of Geneva. We might as rationally look for 
the Church of America, or the Church of Africa, as for any 
national or provincial church. Such an idea is as foreign to 
the sacred style and spirit of Christianity, as that of an Epis- 
copal, Presbyterian, or Baptist Church. 

There may, indeed, be " Churches of God," " Churches of 
Christ," " Churches of the Saints " in a city as well as in a 
province, or an empire. And there may be also but one 
Church of Christ in a city or province. In both cases, how- 
ever, a Church of Christ is a single society of believing men 
and women, statedly meeting in one place, to worship God 
through one Mediator. But, a Church of Churches, or a 
Church collective of all the Churches in a state or in a nation, 
is an institution of man, and not an ordinance of God. 

Nothing in the constitution of a Church of Christ is more 
evident than its individual responsibility to the Lord Jesus 
Christ, for all its acts and deeds. No one can read, with 
proper discrimination, any one of the apostolic epistles, with- 
out recognising this great and important fact. 



314 HISTORY OF THE DISCIPLES OF CHRIST 

But the independence and individual responsibility of each 
and every Christian community for all its own proceedings is 
more fully set forth in the seven letters addressed, by the Lord 
himself, through the Apostle John, to the seven Churches, 
then existing in proconsular Asia. Each and every Church is 
addressed as though there was not another Church in Asia 
than itself. No one is praised or blamed for anything beyond 
its own limits and operations. These were not state or 
provincial churches, but individual communities. So far from 
it, three of them are found in one and the same province. 
Philadelphia, Sardis, and Thyatira were cities of Natolia. 
And of these, Sardis was not more than forty miles from 
Smyrna. Besides these seven churches, there were several 
other churches not far distant from these in Asia Minor not 
named nor alluded to in their letters. Such were the churches 
in Galatia, Phrygia, Pamphylia, Pontus, Cappadocia, etc. 

While this statement is comprehensive and to the point, 
it is open to at least one objection. While the term 
church is applied to a single congregation, meeting in 
a city or village, it never includes a number of churches 
in the same village or city. It was the misapprehension 
of this fact that led to the chief mistake which the Dis- 
ciples made at the beginning, and wmich has been con- 
tinued very largely up to the present time. In all the 
instances of the use of the term churchy referred to by 
Mr. Campbell, it is uniformly in the singular number, 
and is modified only by the territorial condition. It is 
always the Church, but the Church at a place, the Church 
localised. But this local modification in no way changes 
the meaning of the leading term. Nor is this Church 
at a place different in any essential feature from any 
other use of the word, when applied to the children of 
God, except as to the local modification. When, however, 
the term church is used in the plural number, then the 
local modification changes from a definite city or place 
to a large territory, such as Asia, Judea, Galatia, Mace- 
donia, etc., etc. Hence we read of the churches of these 
territories, but not the single church of any single prov- 
ince.* This fact is a habit of language. The units of 

* There is only one possible exception to this rule. That is found in 
Acts ix: 31: "Then had the church rest throughout all Judaea and 
Galilee and Samaria, and was edified." In the Authorised Version it is 
" churches " and not " church." But as the three oldest MSS. give the sin- 
gular number, it is probable that church and not churches is the correct 
rendering. However, there are weighty reasons against this view of the 
matter which cannot be given here. But assuming that the testimony of 
the Codex Sinaiticus, the Codex Vaticanus, and the Alexandrine Codex is 



APOSTASIES AND OTHER DIFFICULTIES 315 

several places, when added together, take the plural form, 
or have a plural signification. Hence, when the Church 
in a province is spoken of, the local modification controls 
the form of the leading term. By adding together a num- 
ber of places belonging to one province, the local modifica- 
tion, for the time being, changes the singular of the lead- 
ing term into the plural; and this being true, it is both 
proper and Scriptural to speak of the Church at Liver- 
pool, the Church at London, the Church at New York, 
the Church at Chicago, and the Church at Cincinnati, but 
not the churches at any one of the places, though it would 
be correct to speak of the churches of these places, when 
the places are taken together, in a single province. It 
is also proper and Scriptural to speak of the Churches of 
England, the Churches of France, Churches of Canada, 
and Churches of the United States, but not of the Church, 
in the singular number, of these countries, for the units 
taken together pluralise the leading term. 

But when speaking of the Church of God, without using 
any local modification, it is always proper and Scriptural 
to speak of it in the singular number. However, should 
we speak of it as limited to some province, or large terri- 
tory, we should certainly use the plural number. Never- 
theless, this in no way affects the idea of unity, which 
is certainly the leading idea, since the term church is only 
made to surrender its singular form when the local modi- 
fication is counted, rather than the term church itself. 

Up to the time which is now under consideration the 
Disciples had given very little attention to the Church 
at all. Their main thought had been about the Gospel. 
To use Mr. Scott's generalisation, the chief contention of 
the Disciples had been evangelistic. Conversion and 
union were the two watchwords which were everywhere 
emphasised. 

Another fact needs to be stated here. The states where 
the plea was first made were for the most part agricultural 
states, such as Ohio, Kentucky, Virginia, Indiana, Illi- 
nois, and Missouri. The preaching was, therefore, chiefly 

conclusive, still it is not certain that the case referred to furnishes an 
exception to the general rule. There are three provinces taken together, 
and this fact may justify the use of the singular number for the term 
church, instead of the plural. As when the province is singular the term 
church becomes plural, so when several provinces are taken together, as 
in Acts ix: 31, the term church becomes singular. 



316 HISTORY OF THE DISCIPLES OF CHRIST 

confined to the country people and the villagers. Very 
little was accomplished in the cities. In many of the 
cities, in these states, there was at least one church, but this 
church, in most instances, made little or no progress, if 
indeed it did not lose ground. If another congregation 
was formed at all in the same city it was probably by 
division, rather than by multiplication. As there was 
no organic relation between the churches, and each church 
emphasised its individuality so excessively that it claimed 
to recognise no jurisdiction whatever from any other 
church, the result was that, instead of co-operation in the 
towns and cities where more than one congregation ex- 
isted, these congregations sometimes became antagonistic 
rather than helpful in their spirit and conduct towards 
each other. The result of this want of co-operation, as 
well as the difficulty of securing good locations and good 
houses on these locations, made the progress of the Dis- 
ciples in the cities very slow. However, they ought not 
to be blamed for this state of things without, first of all, 
having a clear understanding of the real facts by which 
they were controlled. Most of them were poor, and to 
secure a good house of worship in a city, well located, 
required an expenditure which the Disciples were gen- 
erally unable to make. They were compelled to put up 
with poor accommodations, often in an obscure street, 
and in this way it was impossible for them to reach many 
of the influential people of the cities where their cause 
was planted. Indeed, these city churches received many 
of their additions from the country churches, and had it 
not been for these accessions from the country it is proba- 
ble that the city churches would have made even less 
progress than they did. Still, it is an important fact 
that much of the spirit of illicit church independence 
came from the accessions from the country churches, where 
co-operation in a very effective sense had not been cul- 
tivated. 

But there was still another factor which must be taken 
into the account, in judging of the Restoration move- 
ment. The following statements of Mr. Campbell clearly 
indicate a difficulty which has only been hinted at up 
to the present time: 

A corrupt people never yet held fast a pure religion. When 
they happened to be in possession of a true and pure religion, 



APOSTASIES AND OTHER DIFFICULTIES 317 

objectively considered, they have corrupted its institutions 
especially in the ratio of their own delinquency. Hence, with 
me, at least, it has become a law of conscience or of mind, or, 
if any one prefers it, a law of human nature, to which there is 
no exception, that the practical piety and morality of any com- 
munity will never he sounder than their religious and moral 
institutions; or, the corruptions of religion will always be 
in proportion to the degeneracy of the people. Hence it fol- 
lows that we may expect to find the purest and most uncor- 
rupt institutions of religion amongst the most pure and vir- 
tuous people. And may I not challenge the faithful pages of 
ecclesiastic history to adduce a single exception! Nay, is it 
not most manifest that the more corrupt any community, the 
more corrupt its institutions of religion; and the more moral 
and religious the people, the purer and more uncorrupt their 
religious institutions. . . . 

This is a reformation of a lofty daring, but hard to be 
effected, because it is wholly impracticable for a corrupt 
people. It required as much perfection in the people as in the 
system to which they aspire. To ascend is much more difficult 
than to descend. Even to desire a restoration of primitive 
Christianity in letter and spirit, in faith and practice, is not 
possible, except to a highly cultivated and spiritually minded 
population; and as these are not yet the majority of the best 
sect in Christendom, we cannot promise ourselves the pleasure 
of seeing it pervade the whole land in a few years. Nations 
have become Protestants in one day, so far as saving Peter's 
pence and servile obedience to a foreign despot is concerned; 
but what nation ever became Protestant in a day, so far as 
doing all things whatsoever the Lord Jesus Christ has com- 
manded ! 

But, as respects the past reformations of England and 
America, and that in contemplation and in progress now, we 
have much to say — which cannot be said in this letter. We 
shall, therefore, bid you God speed in the good cause, for 
another moon, when we shall have stated that we advocate not 
a reformation upon a dozen of other reformations ; but a full 
restoration of the original gospel institutions as delineated on 
the sacred pages, and as practised by the first Christians. 
More than this we cannot ask, and less than this we dare not 
attempt, if we expect the Lord to help and bless us in the 
glorious undertaking.* 

Undoubtedly the fact referred to by Mr. Campbell has 
not been sufficiently considered by those who have written 
concerning the Disciple movement. The Reformers un- 
questionably had a very imperfect state of things with 
which to deal, as well as very imperfect characters out 
of which to build the new churches according to the primi- 

* Millennial EarMnger, 1837, pp. 320-321. 



318 HISTORY OF THE DISCIPLES OF CHRIST 

tive pattern. Many of the members of these new churches 
came from the respective denominations, and not a few 
of these never did rise in their church relations above the 
denominations with which they were formally associated. 
But most of them were infatuated with the individualism 
of the Disciples, and they did not hesitate to lend their 
influence to the perpetuation of a state of things which 
made earnest co-operation among the churches practically 
impossible. The Disciples, in only a few of the cities, 
have partially restored the ancient order of things with 
respect to the Church at a city. Perhaps Kansas City 
and Des Moines, la., may be mentioned as coming nearer 
the primitive style than any other cities where the Dis- 
ciple plea has made considerable progress. In these cities 
the different congregations are somewhat under a general 
direction which, to a large extent, avoids the extreme in- 
dividualism which has obtained in most of the Churches 
throughout the United States. When the Disciples shall 
everywhere recognise the fact that in every city all the 
congregations should be under the direction of one official 
Board, then, and not until then, is it probable that they 
will become a real religious influence in the great cities 
of our land. 



CHAPTER XII 

RECONSTRUCTION PERIOD AND RESTORATION 

THE movement had now passed through one period, 
viz., the Creative, and was partly through another, 
the Chaotic. It had also begun to take on a well- 
defined organic existence. It is true the organisation was 
still somewhat nebulous, nevertheless some important steps 
had been taken in this matter. Mr. Campbell's extra on 
" Order," to which reference has already been made, did 
much to bring the churches into line with at least a work- 
ing organisation. However, the churches, as a whole, 
were still without any very definite means by which they 
could work together with respect to any specific end. 
When the associations were abandoned, what were called 
" Yearly Meetings " partially took their place. These 
meetings were valuable for preaching the Gospel and for 
mutual acquaintance and fellowship. They furnished an 
opportunity for the cultivation of brotherly love, which 
at this time was a very potent factor in the movement; 
but as regards co-operation, in any definite way, these 
meetings were of very little value. They were, however, 
continued from year to year, especially in Ohio and Ken- 
tucky, the two states where the movement had received its 
greatest hospitality. 

But as the movement began to enter upon its organic 
period, it became less and less distinctly a Reformation 
movement, and more and more a Restoration movement. 
As the Disciples had now reached a clearly defined sepa- 
rate existence, it became necessary for them to vindicate 
their right to that existence. The main difficulty in the 
case was in their contention that their movement was 
emphatically in the interests of Christian Union. While 
they were seeking to simply reform the denominations, 
their plea did not seem to these denominations to be al- 
together inconsistent; but when they set up an organisa- 
tion of their own and asked all the denominations to 

319 



320 HISTORY OF THE DISCIPLES OF CHRIST 

come to their religious position, it looked to these de- 
nominations like an invitation for all of them to join 
the Disciples, and this to the denominations was not a 
very gracious invitation. 

In view of this fact, it became necessary for the Dis- 
ciples to defend their position wholly on Scriptural 
grounds. They claimed that they were simply asking 
the denominations to occupy the primitive platform, or 
the position recognised by Christ and His Apostles. In 
other words, the Disciples, from this time forward, claimed 
that they were aiming to restore the " ancient order of 
things/' or the true faith and true practice of the primitive 
Church; consequently, they justified their separate exist- 
ence, and their earnest invitations to other religious people 
to occupy their position, on the ground that they were not 
asking others to join them, but rather to join in the 
restoration of Apostolic Christianity. 

Of course, from the very beginning of the movement 
the claim had been made that the exalted aim was to build 
upon the foundation of Apostles and Prophets, Jesus 
Christ Himself being the chief cornerstone. But, while 
the Disciples were pleading for reformation, rather than 
restoration, the fundamental principles of their movement 
were not so distinctly and emphatically affirmed. Now, 
however, as they were charged with being a new denomina- 
tion, they felt bound to defend themselves against this 
charge by setting up their plea for a complete return to 
Apostolic faith and practice in everything that pertains 
to the Christian life. 

This was a high claim, and as such it required definite 
and unanswerable reasons to sustain it. These reasons 
were furnished around the following propositions: 

(1) The Bible and the Bible alone is all-sufficient as 
a rule of faith and practice. 

(2) As this Bible contains the will of God to man, it 
is capable of being understood, and its teaching applied 
in all matters pertaining to the Christian life. 

(3) The full recognition and acceptance of Bible teach- 
ing will heal the divisions of Christendom, and unite in 
one body all professed Christians, who love our Lord 
Jesus Christ better than those things that alienate and 
divide them into practically antagonistic denominations. 

From the beginning, emphasis had been placed upon 



RECONSTRUCTION AND RESTORATION 321 

the first of these propositions. The " Declaration and Ad- 
dress " had accentuated the plea for the Bible, and the 
Bible alone, as a rule of faith and practice. But it did 
not show very definitely and distinctly how this Bible 
might be interpreted so as to bring practical union among 
the followers of Christ. This was the main task which 
the Disciples had to perform at the beginning of their 
organic or reconstruction period. If all the denomina- 
tions had to surrender their denominational positions and 
unite upon the Bible and the Bible alone, then it was 
necessary that these denominations should be shown how 
they might all understand the Bible so as to reach prac- 
tical unity as regards its teaching. It was useless to 
contend that Christian union could only be effected by 
taking the Bible as an infallible rule of faith and practice, 
unless all could understand without question as to what 
the Bible really teaches with respect to the great essen- 
tials of the Christian faith and practice. The Disciples 
set themselves to the task of making this position very 
clear. They contended with the greatest earnestness that 
the Bible could be understood, so that all might " speak 
the same things, be of the same mind and the same judg- 
ment," with respect to all matters essential to the union 
of Christians. They contended that just three things 
were necessary in order to reach practical unity with 
respect to all important matters contained in the Word 
of God. These three things were: 

(1) A reasonable amount of intelligence. 

(2) Perfect honesty in the study of the Bible. 

(3) A correct method of interpretation. 

The first required the dissemination of light ; the second 
a complete willingness to surrender to everything that an 
intelligent apprehension of Bible teaching demanded; and 
the third required that the Bible should be treated, in 
its interpretation, in many respects, just as any other book 
or facts are treated when we wish to arrive at infallible 
certainty. 

The method which the Disciples adopted very generally 
was the same as that adopted by scientists in their in- 
vestigations of nature; and as the matter of Biblical in- 
terpretation has so much to do with the plea of the Dis- 
ciples, at this particular period, it may be well to give 
a somewhat detailed account of the system of hermeneutics 



322 HISTOBY OF THE DISCIPLES OF CHKIST 

which they employed, both at that time and in their sub- 
sequent history. The following quotation from one of 
their ablest writers will suffice for this particular purpose : 

The question is often asked, why are there so many theories 
of religion in the Christian world ? Why is it, that those who 
profess to draw their instruction from the same source arrive 
at conclusions so widely different? These inquiries are ex- 
tremely pertinent, and are entitled to a satisfactory reply. All 
parties unite in declaring the Bible to be the only rule of faith 
and practice, and yet they all seem to be led by it in different 
ways. The honest seeker after truth asks us, why is this? 
"Is the Bible so mysterious as not to be understood? Then 
why do you direct me to its pages for light and guidance? 
Does it return answers so ambiguous as to leave the mind in 
doubt and uncertainty? Then why should I consult it?" 
We repeat, that these interrogations are pertinent, and should 
claim the earnest attention of those who profess to be teachers 
of religion. Men of science are perfectly agreed in their 
interpretation of the book of nature, and mankind have a right 
to ask why men of piety are not equally agreed in their in- 
terpretation of the book of nature's God. He speaks the same 
thing in the same language to all, and yet those who profess 
to study his word for the express purpose of instructing the 
ignorant in the way that they should go, return answers not 
only various in their import, but often pointing out directly 
opposite courses. The consequence evidently is, that the faith 
of professors is in a great measure transferred from the Bible 
to the expositors of it. Every person selects the man in whom 
he has the most faith and follows his directions. A more un- 
fortunate state of things could hardly be presumed to exist 
with any consistent claims to the appellation of Christianity. 

We think a satisfactory solution of this whole matter is con- 
tained in the fact, that the inductive method is not used in the 
investigations of the Bible, as it is in nature. W^e propose, 
therefore, for the benefit of the unlearned reader, to endeavour 
to explain with the utmost clearness, what is meant by this 
method, to show how it is applied to the investigations of 
science, how it leads almost necessarily to correct conclusions, 
and how the same method may be applied with the same result 
to the investigations of the Bible. We invite special attention 
to this subject, as one of paramount importance, and as bear- 
ing directly upon the evils and difficulties to which we have 
alluded. 

Up to the days of Lord Bacon, men of science were not of 
" the same mind and the same judgment," but on the contrary, 
theories and systems were as multiform and discrepant, as are 
now the theories and systems of religion. Because, up to that 
time philosophers, if indeed they may be called such, had pur- 
sued the same course with respect to nature, that theologians 
have pursued up to this time with respect to the Bible. What 



RECONSTRUCTION AND RESTORATION 323 

was that course? We will give it in the language of the 
celebrated Dr. Dick : " Prior to the introduction of the induc- 
tive method of philosophising, men of science were extremely 
prone to the framing of hypotheses, before they had atten- 
tively surveyed and collected the requisite facts. Theory was 
reared upon theory and system upon system; each of them 
obtained its admirers and its period of applause, but in con- 
sequence of modern researches they have now passed away like 
a dream or vision of the night." To the same effect, this 
eminent man elsewhere observes : " A man of genius frequently 
shuts himself in his closet, and from a few scattered fragments 
of nature, constructs, in his imagination, a splendid theory 
which makes a noise and blaze for a little, like an unsubstan- 
tial meteor, and then vanishes in air." 

The consequence of pursuing such a course as this will read- 
ily be imagined. There was no such thing as demonstration 
and certainty, and hence every theory depended upon its plaus- 
ibility for its popularity. To some minds this one would 
seem the more reasonable, to others some other one ; a third and 
fourth would also have their advocates and defenders, and thus 
the whole scientific world would be divided into parties, none 
of them knowing whether they were right, but all zealously 
contending for their peculiar system as this great secret of 
nature. Now it will be apparent that, pursuing such a course, 
they could never have arrived at the same conclusions, because 
they never would have attained to anything more certain than 
shrewd guesses at the truth. They might have exposed and 
spent their lives in each other's stolidity and have argued and 
reasoned forever without coming together, because they began 
their investigations where they ought to have left off. 

Such was the condition of things when Lord Bacon came up- 
on the stage. Theories and speculations and systems were sup- 
ported and opposed by huge folios of quasi learning and wis- 
dom, while nature was really a closed volume, and the most 
evident facts in the animal, vegetable, and mineral kingdoms, 
the surest and most universal laws of physical science, were 
either entirely overlooked or seen awry, by attempting to view 
everything through the previously formed system. 

The method of philosophising which he introduced was di- 
rectly the opposite of this. In general terms, it is " the 
method in which natural objects are subjected to the test of 
observation and experiment, in order to furnish certain facts 
as the foundation of general truths." We adduce, by way of 
illustration, a few familiar examples : Water was subjected to 
a certain degree of heat, when it was found to generate steam. 
This was a single instance. The experiment was repeated 
again and again with the same result, until the experimenter 
was perfectly satisfied. Then he announced to the world the 
general truth that water at that degree of heat is converted 
into steam. A chemist subjected a quantity of water to a 
certain process, and found that it resolved itself into two gases, 



324 HISTORY OF THE DISCIPLES OF CHRIST 

oxygen and hydrogen. He states the result of his experiment 
to another chemist, who repeats it with a like result; another 
does the same, and another, all with the same result, and from 
these particular cases they infer the general truth and pub- 
lish to the world their conviction that water is composed of 
two gases. A philosopher by experiment finds that the pres- 
sure of the atmosphere will sustain a column of water thirty 
feet high; that sound in the ordinary state of atmosphere 
moves at the rate of about 1,150 feet per second, and so on ad 
infinitum. Let it be observed, now, that the correctness of 
these conclusions is not a subject for reasoning and argumenta- 
tion. He that questions them has but to repeat the experi- 
ment — has to show that the facts do not authorise the con- 
clusions, or else he must admit them. The process is simply 
one by which nature is made to speak out her own meaning. 
She is not asked to support this system or that, but to declare 
the true one. Subjected to these tests, everything, animate 
and inanimate, became vocal with " a revelation of mysteries 
which had been kept secret from the foundation of the world," 
and spoke in a voice so clear and certain, that mankind with 
one consent gave credence to the declaration and became of 
" one mind and one judgment." 

We have seen what caused and perpetuated divisions and 
parties among men of science. We have also seen how they 
were all brought to read nature exactly alike, to draw precisely 
the same conclusions from the great volume that was open be- 
fore them. And now we submit it to every considerate mind, 
if the divisions in Christendom are not owing to the absence 
of this true method of searching the volume of inspiration. 
It cannot be from a want of intelligence, or honesty, or piety. 
These are all found in the highest degree among individuals of 
all the denominations. But the most towering intellect is 
insufficient to find the truth, if it is not diligently and properly 
sought after. There were men of genius and learning and 
patient research before the days of Kepler and Galileo and 
Newton — but their genius displayed itself in the formation of 
hypotheses and imaginary systems, their labour and research 
were expended to support these theories — to force nature to 
confirm the correctness of their suppositions. So theologians 
either fabricate themselves, or find fabricated to their hands, 
certain systems of divinity. These they sincerely believe to be 
true. Hence all their investigations of the Bible are made 
with the design of finding proof texts in support of them. 
Whatever seems to confirm their articles of faith, is elevated 
in their minds to an undue importance, and whatever seems 
to conflict with them they either pass over altogether, as among 
" the deep things of God," or explain away their force by 
wrestling with them from their legitimate and most evident 
signification. This is not the result of wickedness and de- 
pravity — it does not arise from any irreverence for the word 
of God, but it is the natural and inevitable consequence of the 



RECONSTRUCTION AND RESTORATION 325 

system to which they have bound themselves. The man who 
has inherited or adopted the " faith alone " system, sees it in 
almost every page of the New Testament, while he who has 
pledged himself to the system of "works," finds on the same 
page a confirmation of his belief. The " limited atonement " 
man, and the " free salvation " man, each finds his doctrine in 
the same chapter, each is surprised at the dulness of his 
antagonist in not seeing as he sees, each, (it may be uncon- 
sciously to himself,) has favourite texts of Scripture, and 
others which he reads with a mere passing glance. These men 
can never " see eye to eye," because they have different media 
through which they view the word. 

They occupy different standpoints in looking at the same 
things, and hence they must forever present a different ap- 
pearance. And yet God says to these opponents, a be ye per- 
fectly joined together in the same mind and in the same judg- 
ment/' (I. Cor. i:10). Is this possible? is it practicable? 
We think it is, to all who are willing to lay aside their 
prejudices and predilections, and with a sincere desire to know 
what is the truth, will adopt that method of investigation 
which, in the scientific world, resulted at once in truth and 
union. To illustrate more clearly our meaning, and to show 
how even the most ordinary mind can apply this inductive 
process to the investigations of the Bible at once with con- 
fidence and certainty, we will take the subject of the Christian 
Faith. We lay down the Scriptural proposition, " There is one 
faith." The problem for solution is to ascertain what this is. 
We lay aside all confessions of faith — the Presbyterian, 
Methodist, Baptist, Episcopalian, and we are to determine 
from an induction of Scripture cases, what is " the faith once 
delivered to the saints." We say, that pursuing this course, 
every inquirer will arrive at precisely the same conclusion, 
which will be beyond doubt, and evidently the true one. 

To begin our investigations, we open at the Acts of the 
Apostles. We do so for a particular reason, namely, because 
the Apostles were the first who acted under a commission 
which embraced " all the world " — " every creature," — and 
which, therefore, includes ourselves and all others. The 
philosopher who would experiment on air would not select 
water or solids; so if we would learn the Christian faith, of 
course, we are not to inquire of the patriarchal, or of the 
Jewish Dispensation, but the Christian. It will not be neces- 
sary for us to collate all the cases given in this book ; we select 
a few of the plainest, and leave those who may be dissatisfied 
with our conclusions, to prosecute their inquiries to any de- 
sired extent. 

The first case is given in the second chapter. Peter, filled 
with the Holy Spirit, and standing up with the eleven, 
preaches a discourse to the assembled multitude, who had come 
up to Jerusalem from the different countries of the world. 
In this discourse he dwells upon the prediction of the Psalmist, 



326 HISTORY OF THE DISCIPLES OF CHRIST 

that God " would not leave his soul in hades, neither suffer his 
Holy one to see corruption." He shows that this could not 
apply to David, but that it was spoken of the Christ, and that 
God had raised him from the dead, so that his flesh did not 
see corruption. He concludes by saying, " therefore, let all 
the house of Israel know assuredly that God has made that 
same Jesus whom ye have crucified, both Lord and Christ." 
This then was the faith required of them ; that " God hath 
raised Jesus from the dead and made him Lord and Christ." 

The second case is in the third chapter. Peter, preaching 
from Solomon's porch, lays down the proposition, " The God 
of our fathers has glorified his Son Jesus — but ye killed the 
Prince of Life, whom God hath raised from the dead." He 
adds that " those things which God before had showed by the 
mouth of all his prophets, that (the) Christ should suffer, he 
hath so fulfilled." This Jesus hath fulfilled the prophecies 
concerning the Christ, therefore he is the Christ. This case 
corresponds with the previous one. In both which Peter 
labours to make the people believe that Jesus of Nazareth hath 
been raised from the dead and that he was the Christ. The 
apostles were witnesses of his resurrection, and his resurrec- 
tion was the proof of his being the anointed Son of God. 
(Rom. i:4). 

The third case which we introduce, is contained in the 
eighth chapter, and known as the conversion of the eunuch. 
Philip, we are told, " preached unto him Jesus " ; and when the 
eunuch desired to be introduced into the participation of the 
blessings promised through him, he told him if he " believed 
with all his heart" he might. Believed what? Evidently 
what Philip had preached. He said " I believe that Jesus 
Christ is the Son of God." Philip must have taught him to 
believe this, because he knew nothing about it before. He 
accepted this as the faith necessary to entitle him to the 
ordinances. 

The fourth case is that of the jailer at Philippi, recorded in 
the sixteenth chapter. He said to Paul and Silas, " Sirs, what 
must I do to be saved ? " " And they said, Believe on the Lord 
Jesus Christ and thou shalt be saved." 

These cases will be sufficient to illustrate our meaning. We 
have only selected a few out of a large number. The curious, 
or the dissatisfied, will find any desirable number in the 
preachings and letters of the Apostles. But from these par- 
ticulars, are we not bound to conclude, that " to believe with 
all the heart that Jesus of Nazareth is the Christ, the Son of 
God," is the "one faith" of the Gospel; "the faith once de- 
livered to the Saints " ; the rock upon which the Church is 
built? If any man questions it, he is not to reason about it 
— he is not to argue against it — he is not to ask " how can 
these things be " — it is a question of fact — something either 
true or false; and all the objections of reason, that the basis 
is too broad or too narrow — that the faith is too strong or too 



RECONSTRUCTION AND RESTORATION 327 

weak, too much or too little, are as irrelevant and un- 
philosophical, as would be the objection that gold is not 
malleable, or that air is not elastic. The only pertinent ques- 
tion is, Is it true? is it sustained by the facts? 

We are persuaded that when this subject is examined in this 
light, with no reference to the various confessions of faith in 
the world, every careful inquirer will reach the same conclu- 
sion. " Whosoever believeth that Jesus is the Christ, is born 
(begotten) of God." I. John v:l. " Who is he that over- 
cometh the world, but he that believeth that Jesus is the Son 
of God?" (verse 5th). 

Here we leave the subject for the present; at some future 
time we may accompany the reader through the Acts of the 
Apostles in seeking responses to other questions of interest 
and importance. We trust that enough has been said to con- 
vince the earnest seeker after truth, that the Bible was not 
written merely that ministers might have scraps of texts to 
place at the head of their discourses, but for man; for all 
men; that it is to be carefully studied, and its directions fol- 
lowed, that he is. to let it speak for itself, that he is to hear 
it and to " take heed how he hears," and that by doing so, 
it is " able to make him wise unto salvation." We venture 
also to indulge the hope, that by reading it in the way we 
have pointed out, all who love its truths and have hope in its 
promises, will yet " see eye to eye and face to face," that they 
will " all speak the same things, and be perfectly joined 
together in the same mind and in the same judgment." * 

Mr. Campbell himself gave some instruction as to how 
the Word of God could be infallibly understood. In one 
place, he says : " Great unanimity has obtained in most 
of the sciences in consequence of the adoption of certain 
rules of analysis and synthesis; for all who work by the 
same rules come to the same conclusions. And may it 
not be possible that in this Divine science of religion there 
may yet be a very great degree of unanimity of sentiment 
and uniformity of practice amongst all who acknowledge 
its Divine authority? " 

He also gives the following rules for interpreting the 
Scriptures, which he thinks, if properly followed, will lead 
to practical unity with respect to the meaning of all im- 
portant matters: 

" Rule I. On opening any book in the sacred scriptures, 
consider first the historical circumstances of the book. These 
are the order, the title, the author, the date, the place, and 
the occasion of it. 

II. In examining the contents of any book, as respects 
* Christian Union, pp. 18-24, J. S. Lamar. 



328 HISTORY OF THE DISCIPLES OF CHRIST 

precepts, promises, exhortations, etc., observe who it is that 
speaks, and under ivhat dispensation he officiates. Is he a 
Patriarch, a Jew, or a Christian? Consider also the persons 
addressed — their prejudices, characters, and religions rela- 
tions. Are they Jews or Christians — believers or unbelievers, 
approved or disapproved ? This rule is essential to the proper 
application of every command, promise, threatening, admoni- 
tion, or exhortation, in the Old Testament or the New. 

III. To understand the meaning of what is commanded, 
promised, taught, etc., the same philological principles, de- 
duced from the nature of language, or the same laws of in- 
terpretation which are applied to the language of other books, 
are to be applied to the language of the Bible. 

IV. Common usage, which can only be ascertained by testi- 
mony, must always decide the meaning of any word which has 
but one signification; but when the words have, according to 
testimony — (i.e., the Dictionary) — more meanings than one, 
whether literal or figurative, the scope, the context, or parallel 
passages must decide the meaning; for if common usage, the 
design of the writer, the context, and parallel fail, there can 
be no certainty in the interpretation of language. 

V. In all tropical language, ascertain the point of re- 
semblance, and judge of the nature of the trope, and its kind, 
from the point of resemblance. 

VI. In the interpretation of symbols, types, allegories, and 
parables, this rule is supreme. Ascertain the point to be 
illustrated ; for comparison is never to be extended beyond 
that point — to all the attributes, qualities, or circumstances of 
the symbol, type, allegory, or parable. 

VII. For the salutary and sanctifying intelligence of the 
oracles of God, the following rule is indispensable : — We must 
come within the understanding distance." * 

As the catholicity of the Disciple plea depended upon 
the possibility of all intelligent, honest persons reaching 
the same conclusion with respect to the essentials of Chris- 
tian union, it is easy to see how important it w T as that 
a method of Biblical interpretation should be adopted, by 
which the Bible could be infallibly understood by those 
who were seeking a common ground on which to unite 
the divided forces of Christendom. From this time for- 
ward the Disciples were under the most solemn obliga- 
tion to make good their contention that Christian union 
is only possible by a union of Christians, not denomina- 
tions, and such a union cannot even be hoped for unless 
all will turn to the Word of God and heartily seek, by 
a scientific method, to reach practically the same conclu- 
sions with respect to its teaching. 

♦"Christianity Restored," pp. 96-97. 






RECONSTRUCTION AND RESTORATION 329 

At any rate, this was the new order of things which came 
with the new period in the history of the Disciple move- 
ment. The emphasis placed upon Christian union, from 
this point of view, turned every one to the study 
of the Word of God, rather than to creeds and confessions 
of faith, or doctrinal statements, with regard to denomina- 
tional differences. Undoubtedly this view of the whole 
matter was a crucial test of the position occupied by the 
Disciples. If they could make clear their contention that 
the Bible can be understood, and that it teaches sub- 
stantially the same essential things for all Christians, 
then undoubtedly the position assumed by the Disciples 
would be not only defensible, from the Scriptural point of 
view, but would also be eminently catholic, since it would 
provide a basis for Christian union upon which all could 
stand. 

There were, however, objections made to this position 
on the ground of its uncharitableness. It was affirmed 
that those who held to it were intensely narrow, and that 
the position practically annulled the contention of Mr. 
Campbell and his associates that opinions must not be 
made tests of Christian fellowship. On this very sub- 
ject Mr. Campbell and Mr. Stone at first somewhat dif- 
fered, and this difference caused Mr. Campbell to write 
an essay on " Opinionism," in which he draws the dis- 
tinction between opinions with respect to doubtful matters, 
and a faith that is certain with respect to facts. In reply 
to Mr. Stone, he says : 

Opinions are always, in strict propriety of speech, doubtful 
matters, because speculative. If ever the word be applied to 
matters of testimony, to laws, institutions, or religious wor- 
ship, we must be confounded in our faith and practice. If, in 
his style, opinion apply equally to immersion and the doctrine 
of the Trinity then it will apply equally to the Messiahship of 
Jesus, the resurrection of the dead, eternal life, and every 
item of the Christian faith and hope. One man may say, " I 
am of the opinion that Jesus did not die for our sins ; that his 
death was that of a martyr or witness for the truth of God's 
philanthropy, and as an example for us." And another is of 
the opinion that immersion, the Lord's table, and the literal 
resurrection of the body, are all carnal notions and unworthy 
of a spiritual man. Both appear to be honest and pious 
men. Shall the Christian divide the ground with them, and 
only say he is of a different opinion? This is not the charity 
which rejoices in the truth. 



330 HISTORY OF THE DISCIPLES OF CHRIST 

I know that 'baptism means immersion as certainly as I 
know that manus means a hand, and penna a pen; or as cer- 
tainly as I know that sprinkling is not pouring, and pouring 
is not dipping. I know as certainly that eis means into, as I 
do that in does not mean out, nor out, in. I believe as cer- 
tainly the Christian facts as I believe any events of the 
American Revolution. I will not say that he who says he is 
of the opinion that George Washington lived two hundred 
years ago, and was the same person who is called Oliver Crom- 
well, is to be regarded as a believer of the American history, 
but only differing in opinion from me. I cannot regard him 
as only differing in opinion from one who maintains that we 
are, from the New Testament, as much bound religiously to 
observe Easter and Christmas, as we are the Lord's Day and 
the Lord's Supper. He may call me uncharitable, but I will 
be honest though I hazard his contumely. 

But here is the error. We are represented as refusing com- 
munion with him with whom God communes, if we do not 
recognise as a fellow-citizen every one whom God regards as 
one of his people. Has God anywhere commanded us to sit 
down at the Lord's Table with a person who refuses to be 
immersed because he was sprinkled? Or has he enjoined upon 
me to treat any person as a brother in the Lord because he 
has recognised him as such, when he fails to keep the or- 
dinances of the Lord? It is only in obedience to the Lord, 
not on the principle of expediency, but because the Lord has 
enjoined it, that we are to associate with any person as a 
brother in the Lord. Nor do I say that none are Christians 
but those who walk orderly; we only say that we are com- 
manded to associate with those only who do walk orderly. 
If we can dispense with the neglect or disobedience of one 
Christian, we may with another ; and so on till we have in the 
Church all the vices of the world. 

We are always safe when we act constitutionally, or ac- 
cording to the law of our Sovereign Lord the King; unsafe 
when we act from our opinion, or sense of expediency, or the 
fitness of things. He who is so enlightened as to say that 
immersion into the name, etc., is the only baptism Jesus Christ 
appointed, and that none can enter into the kingdom of Jesus 
but such as are immersed or born of water, and yet takes upon 
himself to set this institution aside upon his own opinion of 
expediency, presumes more upon his opinion and upon the 
pliability of his Lord and Master, than we for the universe 
dare presume. Of all men, he who knows his Master's will, 
and does it not, is most obnoxious to the displeasure of the 
Lord. 

To say that a new state of things has arisen, to which the 
New Testament laws and usages will not apply, is at once to 
set aside the perfection and applicability of the book, and to 
weaken the obligation of every Christian institute, and our 
own hands in waging war against error. 



RECONSTRUCTION AND RESTORATION 331 

Call not this an opinion; or, if you do, call my belief that 
Jesus is the Son of God an opinion too; and every thought, 
volition, and affection of the heart, an opinion.* 

In view of misunderstandings and misrepresentations 
with respect to the religious position of the Disciples, Mr. 
Campbell was urged to publish a volume that would set 
forth their principles and aims in a clear and unmistak- 
able manner, so that all who still misrepresented 
would be left without excuse. Accordingly, in 1835, he 
published a book, entitled, " Christianity Restored," which 
contained in an orderly manner some of the essays that 
had been published in the Christian Baptist and Millennial 
Harbinger. The first part of this book is devoted to 
" Principles and Rules by which the Living Oracles may 
be intelligently and certainly interpreted," showing con- 
clusively Mr. Campbell's conception of the importance of 
a correct system of hermeneutics. 

In the preface to this book he refers to the fact that 
the Disciples had now become practically a separate peo- 
ple, and furthermore that their principles and aims had 
been fully announced. He says: 

We flatter ourselves, that the principles are now clearly 
and fully developed, by the united efforts of a few devoted 
and ardent minds, who set out determined to sacrifice every- 
thing to truth, and follow her wherever she might lead the 
way: I say, the principles on which the Church of Jesus 
Christ — all believers in Jesus as the Messiah — can be united 
with honour to themselves, and with blessings to the world; 
on which the Gospel and its ordinances can be restored, in all 
their primitive simplicity, excellency, and power, and the 
church shine as a lamp that burneth to the conviction and 
salvation of the world: I say, the principles by which these 
things can be done, are now developed; as well as the prin- 
ciples themselves, which together constitute the original gospel 
and order of things established by the apostles. 

The object of this volume is to place before the community 
in a plain, definite, and perspicuous style, the capital prin- 
ciples which have been elicited, argued out, developed, and 
sustained in a controversy of twenty-five years, by the tongues 
and pens of those who rallied under the banners of the Bible 
alone. The principle which was inscribed upon our banners 
when we withdrew from the ranks of the sects, was : — " Faith 
in Jesus as the true Messiah, and obedience to him as our Law- 
giver and King, the only test of Christian character, and the 

* Millennial Harbinger, Vol. II., p. 103. 



332 HISTORY OF THE DISCIPLES OP CHRIST 

only bond of Christian union, communion, and co-operation; 
irrespective of all creeds, opinions, commandments, and tradi- 
tions of men." 

This cause, like every other, was first plead by the tongue ; 
afterwards by the pen and press. The history of its progress 
corresponds with the history of every other religious revolu- 
tion, in this respect: — that different points, at different times, 
almost exclusively engrossed the attention of its pleaders. We 
began with the outposts and vanguard of the opposition. 
Soon as we found ourselves in possession of one post, our 
artillery was turned against another ; and as fast as the smoke 
of the enemy receded, we advanced upon his lines. . . . 

But to contradistinguish this plea and effort from some 
others, almost contemporaneous with it, we would emphati- 
cally remark that — while the remonstrants warred against 
human creeds, evidently because those creeds warred against 
their own private opinions and favourite dogmas, which they 
wished to substitute for those creeds, — this enterprise, so far 
as it was hostile to those creeds, warred against them, not be- 
cause of their hostility to any private or favourite opinions 
which were desired to be substituted for them; but because 
these human institutions supplanted the Bible, made the word 
of God of non-effect, were fatal to the intelligence, union, 
purity, holiness, and happiness of the Disciples of Christ, and 
hostile to the salvation of the world. 

Unitarians, for example, have warred against human creeds, 
because those creeds taught trinitarianism. Arminians, too, 
have been hostile to creeds, because those creeds supported 
Calvinism. It has indeed, been alleged that ail schismatics, 
good and bad, since the days of John Wycliffe, and long be- 
fore, have opposed creeds of human invention, because those 
creeds opposed them. But so far as this controversy resembles 
them in its opposition to creeds, it is to be distinguished from 
them in this all-essential attribute, viz. : that our opposition to 
creeds arose from a conviction, that whether the opinions in 
them were true or false, they were hostile to the union, fteace, 
harmony, purity, and joy of Christians; and adverse to the 
conversion of the world to Jesus Christ. 

Next to our personal salvation two objects constituted the 
summum bonum, the supreme good, worthy of the sacrifice of 
all temporalities. The first was, the union, peace, purity, and 
harmonious co-operation of Christians — guided by an under- 
standing enlightened by the Holy Scriptures; the other, the 
conversion of sinners to God. Our predilections and antip- 
athies on all religious questions arose from, and were con- 
trolled by, these all-absorbing interests. From these com- 
menced our campaign against creeds. We had not at first, 
and we have not now, a favourite opinion, or speculation, 
which we would offer as a substitute for any human creed or 
constitution in Christendom. 

We were not indeed at first apprised of the havoc which 



RECONSTRUCTION AND RESTORATION 333 

our principles would make upon our opinions. We soon, how- 
ever, found our principles and opinions at war on some points ; 
and the question immediately arose, Whether shall we sacrifice 
our principles to our opinions, or our opinions to our prin- 
ciples. We need not say that we were compelled to the latter ; 
judging that our principles were better than our opinions. 
Hence, since we put to sea on board this bottom, we have been 
compelled to throw overboard some opinions, once as dear to 
us as they are now to those who never thought of the difference 
between principle and opinion. 

Some of those opinions — as the most delicate and tender 
buds are soonest blighted by the frost — immediately withered, 
and died under the first application of our principles. Infant 
baptism and infant sprinkling, with all infantile imbecility, 
immediately expired in our minds, soon as the Bible alone was 
made the only measure and standard of faith and duty. This 
foundation of the pedobaptist temple being instantly de- 
stroyed, and the whole edifice, leaning upon it, became a heap 
of ruins. We explored the ruins with great assiduity and col- 
lected from them all the materials that could be worked into 
the Christian temple; but the piles of rubbish that remained 
were immense. . . . 

Our views and attainments in the knowledge of Christianity, 
such as they are, are, we think, the necessary results of our 
premises and principles of interpretation. Certain it is, that 
by them we were led into those views of the ancient gospel and 
order of things, which we were enabled to exhibit in the publi- 
cations of the year 1823. While we state this fact distinctively 
to arrest the attention of the reader to a candid and jealous 
examination of them, we would not be understood as alleging, 
that all who have since embraced these views, or who now 
contend for them, are indebted to our labours for their knowl- 
edge of original Christianity. The same principles of inter- 
pretation have led others to the same conclusions from the 
same premises; and thus have we been mutually helpers to 
one another. The momentous importance of some of our con- 
clusions, we humbly think, entitles our premises and principles 
of interpretation, to a strict and impartial consideration; and 
this is all the favour we petition from any reader into whose 
hands this volume may happen to fall. 

It will be seen by this contention how thoroughly Mr. 
Campbell and those associated with him dealt with them- 
selves, as well as other religious people, in reaching the 
simple platform to which they had now come, and also 
the great value that was placed upon a proper method 
of interpreting the Word of God. Further on, in the 
body of the book, he gives his views with respect to human 
creeds and also with respect to the only basis upon which 
it is possible to have Christian union. He says: 



334 HISTORY OF .THE DISCIPLES OF CHRIST 

No human creed in Protestant Christendom can be found, 
that has not made a division for every generation of its exist- 
ence. And I may add — the more thinking, inquisitive, and in- 
telligent the community which owns a creed, the more frequent 
their debates and schisms. 

But the Bible will do no better, if men approach it with a 
set of opinions, or a human symbol in their minds. For then 
it is not the Bible, but the opinions in the mind, that form the 
bond of union. Men, indeed, had better have a written, than 
an unwritten standard of orthodoxy, if they will not abandon 
speculation and abstract notions, as any part of Christian 
faith or duty. 

But all these modes of faith and worship, are based upon a 
mistake of the true character of Revelation, which it has long 
been our effort to correct. With us, Revelation has nothing 
to do with opinions, or abstract reasonings; for it is founded 
wholly and entirely upon facts. There is not one abstract 
opinion, not one speculative view, asserted or communicated 
in the Old Testament or New. Moses begins with asserting 
facts that had transpired in creation and providence ; and John 
ends with asserting prophetic or prospective facts, in the fu- 
ture displays of providence and redemption. Facts, then, are 
the alpha and omega, of both Jewish and Christian revelations. 

But that the reader may have before his mind in one sum- 
mary view, the whole scheme of union and co-operation, which 
the living oracles and the present state of the Christian 
religion in the world demand; which has been, at different 
times and in various manners, illustrated and sustained in 
the present controversy, against divisions, — we shall here sub- 
mit it in one period. 

Let the Bible be substituted for all human creeds ; facts, for 
definitions; things, for words; faith, for speculation; unity of 
faith, for unity of opinion ; the positive commandments of God, 
for human legislation and tradition; piety, for ceremony; 
morality, for partizan zeal; the practice of religion, for the 
profession of it; — and the work is done. 

It will be seen by these two extracts that the only hope 
Mr. Campbell now had of Christian .union was a complete 
restoration of primitive Christianity in its faith, doctrine, 
and life. The idea of Reformation was now 7 entirely 
abandoned and Restoration became the battle cry of the 
Disciple hosts. 

However, it is important not to misunderstand this ap- 
parently radical position of the Disciples. It was never 
assumed by them that even they themselves perfectly real- 
ised their ideal. They always recognised the difference 
between the historical church and the ideal church. One 
of these represents the perfect church, as it is described 



RECONSTRUCTION AND RESTORATION 335 

in the New Testament, the other represents the imperfect 
church, as it is realised in ecclesiastical history. One is 
what the Holy Spirit would have the Church to be; the 
other is what it has been in the lives of weak men and 
women. 

From this point of view it is evident that even the 
primitive Church was not entirely blameless. It had its 
petty quarrels about many things; and in the character 
of its membership it was far from being perfect. But 
the Disciples claimed that the New Testament pattern of 
the Church is perfect, and that this is the ideal which we 
must set before us in all our efforts to realise to the 
fullest extent the Divine ideal of what the Church should 
be. 

Having now given to the world a clear statement of 
its principles and aims, the new organisation was fairly 
launched; and though uncharitably criticised by many, 
and often misrepresented by some, the opposition which 
it received only served to intensify the convictions of the 
Disciples, as to the correctness of their position, and in- 
flamed their zeal to propagate their plea for the conver- 
sion of the world and the union of Christians. While this 
separate position was not of their own choosing, they 
finally reached the conclusion that this was perhaps the 
better position to occupy, since nothing short of a restora- 
tion of New Testament Christianity would bring order 
out of the confusion of Christendom, and at the same 
time lead to the conversion of the world. 

Looking at the matter from this point of view, and 
reviewing the whole movement from the beginning, Mr. 
Campbell was perhaps justified in saying what he did in 
the following extract: 

Still it may be better as it is, that a new organisation, 
founded upon the New Institution alone, and neither upon 
unity of opinion, nor upon similarity of experience, should 
have been created and made to witness with equal impartial- 
ity and fidelity against Baptists and Pedo-baptists. So it 
has, indeed, come to pass; and the consequence is that its 
voice is being heard in its numerous periodicals, by its many 
ministers and churches, and by the most extraordinary and 
rapid growth of any community since the Protestant reforma- 
tion. Heard truly, in all denominations, insomuch that the 
spirit that was some fifteen years ago working but in a few 
churches, is now gone abroad into the land, and is imbuing all 



336 HISTORY OF THE DISCIPLES OF CHRIST 

parties more or less with its influences. Sentiments, too, that 
when first avowed by us, were deemed heretical and dangerous, 
are now promulgated from the high places of sectarianism with 
applause; and the very rules of interpreting scripture, for 
which we have been most shamefully reproached, are now the 
standard of orthodoxy in some of the most respectable and 
highly evangelical schools both in the Old and New Worlds.* 

* Haley's " Dawn of the Reformation." 



CHAPTER XIII 

RESTORATION AS AN IDEAL AND AS A REALISATION 

THE Campbellian movement having now entered upon 
its Reconstruction and Development period, it must 
henceforth be regarded as a new religious organisa- 
tion with definitely defined principles and aims. Already 
the movement had gained adherents in several states other 
than Ohio and Kentucky, although these two states were 
the chief centres from which the movement was carried 
westward and southward. A few churches were estab- 
lished in the East, but it never made any substantial 
progress in that direction, nor did it progress with much 
force towards the South or toward the North, though quite 
a number of churches were established in Virginia, Mary- 
land, the Carolinas, Tennessee, Alabama, and Georgia, 
these churches being planted chiefly by evangelists from 
Kentucky, who also carried it into Missouri. From Ohio 
it was carried into Michigan, Indiana, Wisconsin, and 
some other Western states. 

Bethany, W. Va., became the head centre of the move- 
ment, as here was where Mr. Campbell lived, and from 
this place he issued his publications. His name had al- 
ready become famous through these publications, his pub- 
lic addresses, and especially his debates. Two of these 
debates have already been noticed, viz., the one with Mr. 
Walker and the other with Mr. McCalla. In 1829, at 
Cincinnati, he held a debate with Robert Owen, in which 
Mr. Campbell defended the Christian religion against the 
assaults of that noted infidel. Mr. Owen had challenged 
the entire clergy of America to meet him in open debate, 
and as no one else accepted this challenge, Mr. Campbell 
felt it his duty to do so in the interests of a common 
Christianity. This debate gave Mr. Campbell a wide- 
spread reputation in both America and Europe. It was 
perhaps one of the most remarkable debates, with respect 
to the Christian religion, ever held, if indeed it can be 

called a debate at all. It was generally conceded by 

337 



338 HISTORY OF THE DISCIPLES OP CHRIST 

those who heard it that Mr. Campbell's defence of the 
Christian religion was overwhelming in its conclusiveness. 
Indeed, at the last Mr. Owen practically abandoned the 
contest, and in one of the most remarkable extemporaneous 
speeches ever made, Mr. Campbell, for twelve hours, de- 
fended the Christian religion in a manner which has sel- 
dom been equalled, and perhaps never surpassed. 

In the same city, in January, 1837, he held a debate with 
a Roman Catholic — Bishop Purcell — on the following 
propositions : 

1. The Roman Catholic institution, sometimes called the 
Holy Apostolic Church, is not now, nor was she ever catholic, 
apostolic, or holy; but is a sect, in the fair import of that 
word, older than any other sect now existing ; not the " mother 
and mistress of all churches " but an apostasy from the only 
true, apostolic, and catholic Church of Christ. 

2. Her notion of apostolic succession is without any founda- 
tion in the Bible, in reason, or in fact; an imposition of the 
most injurious consequences, built upon unscriptural and anti- 
scriptural traditions, resting wholly upon the opinions of in- 
terested and fallible men. 

3. She is not uniform in her faith or united in her members, 
but mutable and fallible as any other sect of philosophy or 
religion — Jewish, Turkish, or Christian — a confederation of 
sects under a politico-ecclesiastic head. 

4. She is the Babylon of John, the Man of Sin of Paul, and 
the Empire of the Youngest Horn of Daniel's sea monster. 

5. Her notions of purgatory, indulgences, auricular con- 
fession, remission of sins, transubstantiation, supererogation, 
etc., essential elements of her system, are immoral in their 
tendency and injurious to the well-being of society, religious 
and political. 

6. Notwithstanding her pretensions to have given us the 
Bible and faith in it, we are perfectly independent of her for 
our knowledge of that book and its evidences of a divine 
original. 

7. The Roman Catholic religion, if infallible and unsuscept- 
ible of reformation, as alleged, is essentially anti-American, 
being opposed to the genius of all free institutions and posi- 
tively subversive of them, opposing the general reading of the 
Scriptures and the diffusion of useful knowledge among the 
whole community, so essential to liberty and the permanency 
of good government. 

Concerning the result of this debate the following reso- 
lutions by a large public meeting held at the close of the 
discussion, were passed: 



IDEAL AND REALISATION 339 

1. Resolved, that it is the unanimous opinion of this meet- 
ing that the cause of Protestantism has been fully sustained 
throughout this discussion. 

2. Resolved, that it is our opinion the arguments in favour 
of Protestantism, and the objections to the errors of popery, 
have not yet been met. 

3. Resolved, that we look forward to the publication of this 
discussion as a powerful antidote to the sophistry and arro- 
gance of all the advocates of Romanism ; and that we have the 
fullest confidence in submitting it to the impartial decision 
of the American people. 

4. Resolved, that we approve of the spirit and temper, and 
were pleased with the power of argument and the authorities 
by which Mr. Campbell sustained his positions, and concur 
with him in possessing no unkind feeling or prejudices towards 
individuals, but believe the principles of Romanism incon- 
sistent with our free institutions. 

Some years after the debate, Bishop Purcell, in con- 
versation with at least two trustworthy witnesses, gave 
it as his opinion that Mr. Campbell was one of the ablest 
defenders of Protestantism that had ever spoken on the 
subject, and furthermore that his fairness as a disputant 
was worthy of all praise. It is well known that Mr. 
Owen was lavish in his praise of Mr. Campbell's courtesy, 
as well as his conspicuous ability as a defender of the 
Christian faith. 

These debates were afterwards published, and their 
circulation throughout the country had considerable in- 
fluence upon the religious movement which Mr. Campbell 
was specially advocating. He accomplished also a great 
deal for his cause during his travels in several of the 
states. 

Meantime Mr. Stone had moved from Georgetown to 
Jacksonville, 111., and had associated with him John T. 
Johnson in the editorship of the Christian Messenger, 
which was now published from Jacksonville. This latter 
place became headquarters for the advocacy of the new 
movement, especially in Illinois, where the principles of 
the Restoration began to make considerable headway. 
When Mr. Stone located at Jacksonville, in the autumn of 
1834, he found two churches, a " Christian " and " Re- 
form " Church. They worshipped in separate places. He 
refused to unite with either until they united. Their 
union was finally effected, and the united church, under 
the leadership of Mr. Stone, became an effective illustra- 



340 HISTORY OF THE DISCIPLES OF CHRIST 

tion of Christian union, for which he was pleading in his 
periodical. 

In addition to the Millennial Harbinger and Christian 
Messenger^ several other religious periodicals were in the 
field about this time, and these assisted very much in 
spreading the principles of the Restoration movement. 
But after all, the main agency in establishing churches 
was the evangelistic fervour which had characterised the 
movement from the beginning. In Kentucky, such men as 
John Smith, John T. Johnson, John Rogers, Aylett 
Raines, B. F. Hall, John A. Gano, Carl and Allen Ken- 
drick, L. L. Pinkerton, and others continued to proclaim 
the simple Gospel, as they had learned it, wherever they 
could secure a hearing. We have already seen how the 
same Gospel was early proclaimed in northern Ohio. In 
the southern part of the state the chief evangelists were 
Walter Scott, D. S. Burnett, James Challen, L. L. Pinker- 
ton, L. H. Jameson, and J. J. Moss. 

The movement in Indiana had its origin mainly among 
the " Christians " and Baptists, but soon gained largely 
from other religious sources, but chiefly from the world, 
by primary conversion. The pioneers in this work were 
J. P. Thompson, Beverly Vawter, John O'Kane, Elijah 
Goodwin, J. M. Mathes, John Wright, L. H. Jameson, S. 
K. Hoshour, B. K. Smith, and Benjamin Franklin. Per- 
haps the two most noted were O'Kane and Franklin. 
The former was appointed by the churches of Rush and 
Fayette Counties, in 1833, as a missionary to travel 
through the state, and he soon became a powerful advocate 
of the principles of the Restoration movement, and through 
his instrumentality numerous churches were planted in 
various parts of the state. In Illinois, the labours of 
B. W. Stone were strongly supported by such men as 
D. P. Henderson, W. W. Happy, Josephus Hewett, John T. 
Jones, and others. 

The cause was early established in Missouri. The 
first preachers of the new movement were Thomas McBride 
and Samuel Rogers. These came to the state about the 
time Missouri was admitted into the Union. " They trav- 
elled from settlement to settlement, carrying with them a 
blanket on which to sleep, provisions, and the indispensable 
coffee pot, as the distance between settlements was so 
great that they often camped out by the wayside." * Dur- 

* Haley's "Dawn of the Reformation." 



IDEAL AND REALISATION 341 

ing the decade between 1827 and 1837, a large number of 
preachers, connected with the new movement, emigrated 
to Missouri from Kentucky. Among these were Joel H. 
Haden, T. M. Allen, M. P. Wills, F. R. Palmer, Absalom 
Rice, James Love, Jacob and Joseph Coons, Jacob Creath, 
Esthan Ballinger, Allen Wright, M. Sidenor, Henry 
Thomas, Duke Young, and Doctor Ferris. From this fact 
it will be seen that Missouri was literally invaded by the 
Restoration preachers from Kentucky. Most of these 
preachers had been identified with the " Christians " be- 
fore the union took place with the " Reformers." But 
the churches, which they established in Missouri, before 
the union took place, readily fell into line with the union 
movement, and it was not long until the Disciple plea 
became a potent religious factor throughout the entire 
state. So decidedly did the principles of the Restoration 
movement take effect in Missouri, that it is to-day the 
banner state, both in the number of churches and member- 
ship, and perhaps also influence, when compared with other 
states where the greatest success has been achieved. 

In Iowa, the first church was organised in 1836, by 
David R. Chance, at Lost Creek, and the first regular 
ministers were Aaron Chatterton and Nelson A. McCon- 
nell. Other pioneer preachers, such as John Rigdon, 
S. H. Bonham, Jonas Hartzel, John Martindale, Pardee 
Butler, Daniel Bates, D. P. Henderson, Allen Hickey, 
S. B. Downing, and J. K. Cornell also became efficient 
evangelists at this particular time. 

While other states had here and there churches estab- 
lished during this pioneer period, the states mentioned 
became the chief centres of the movement just before and 
after the union of the " Christians " and " Reformers." 

No trustworthy statistics can be obtained as to the 
number of Disciples during the decade under consideration. 
Many of the churches did not keep a record of their 
membership, and as there was no general organisation 
wherein the churches were represented, very little trust- 
worthy information can be obtained except what is scat- 
tered through the various periodicals of that day. How- 
ever, a patient look through the reports from the churches 
and evangelistic field makes it evident that the whole 
number of Disciples must have been in the neighbourhood 
of 100,000, perhaps 150,000, as the former is a very con- 



342 HISTORY OF THE DISCIPLES OF CHEIST 

servative estimate. The greatest increase had followed 
the lines of emigration, moving from the two chief centres, 
Ohio and Kentucky, westward; though with considerable 
deflection toward the south and northwest. Nearly 
every preacher was an evangelist, and it is surprising at the 
present time how many of these devoted their untiring 
energies to preaching the Gospel, without money, and 
without price. Most of them were uneducated men, but 
they knew their Bible, and they knew the people with 
whom they came in contact; and adapting their message 
to the people, the result was a very rapid spread of the 
great plea for which they contended. 

The difficulty was to take care of the churches they 
were planting. At this time there seems to have been 
little thought about what would become of the converts 
when the evangelist left. Generally he stayed only a 
week or two, and then went on to other fields of conquest. 
The new converts, where the new church was planted, 
were frequently without leadership of any kind that was 
at all competent to help these young disciples. The elder- 
ship, which had been proposed in Mr. Campbell's extra 
on " Order," worked well enough in some places. Where 
there were men capable of performing the functions of the 
elder's office, the churches got on very well; but in most 
cases the men who were appointed to the eldership had few 
if any of the qualifications described in the New Testa- 
ment; and the result was that these churches would have 
been better off without any elders at all; and yet, one 
of the features of this system was that every church should 
itself be set in order, and that, too, with a plurality of 
elders. In some churches there was at least one man 
who might have been useful in overseeing the flock, but 
from the very beginning of the movement the " one man 
system," as it was called, was considered as a relic of the 
apostasy, and could not therefore be tolerated for a 
moment. 

Mr. Campbell himself began to see some of the fruits 
of his own teaching. In the Christian Baptist he had 
flayed the clergy with such tremendous vigour that his 
own people would have nothing to do with the system 
which seemed to recognise the " one man power." Of 
course it was easy to pervert Mr. Campbell's teaching, 
and this was what was frequently done by those who ad- 



IDEAL AND REALISATION 343 

vocated what was little less than a wild democracy in 
the administration of the churches. Mr. Campbell's at- 
tack on the clergy was simply a strong protest against 
the abuse of an order of things, which, when legitimately 
used, had its foundation in the Scriptures; and it is per- 
haps an undeniable fact that there was much ground for 
a vigorous onslaught upon the clergy during the time he 
published the Christian Baptist. Progress is never in 
straight lines, nor does everything move in parallel col- 
umns. One thing at a time is the general law by which 
progress is made. If we have too many irons in the fire 
some of them will burn. When Mr. Campbell saw an evil 
he struck at it with all the might he could control. Some- 
times in killing the evil he crucified the good that was 
under it, and the ghost of this crucified good frequently 
came up in after years to haunt him, as did the ghost of 
an efficient ministry rise up to haunt him while he was 
trying to stay the anarchal tendencies which characterised 
the churches toward the close of the Chaotic period. 

But he was never unequal to an emergency, even if he 
himself was the cause of it. The Harbinger for 1838 opens 
with a luminous statement concerning the religious out- 
look, and it clearly foreshadows a reaction with respect 
to several things, and one of these is, there must be more 
attention given to the care of the churches, to the de- 
velopment of the spiritual life, and to co-operation for 
effective work, so that a new day might come to the 
churches, and thereby help the evangelistic zeal to become 
a permanent force. The following extract is very sug- 
gestive : 



The times are yet truly degenerate. It is, indeed, an age of 
improvement in everything but moral and religious living. 
New roads, canals, cities, and projects innumerable engross 
the attention of the community; and benevolent schemes, 
domestic and foreign, have almost exhausted the copiousness 
of our vernacular for suitable designations. Against all these 
improvements we utter no complaint; but we do say, that the 
great multitude of professors are as carnal, selfish, sensual, 
and worldly as ever: that living, talking, acting religion — 
vital piety — heaven-toned, heaven-taught, heaven-inspired piety 
and virtue, are not the characteristics of the Christian profes- 
sion in the present century; nor ever will they be while there 
is so much opinionism and sectarian contention — so much 
party spirit and party zeal as now urge the movements of 



344 HISTORY OF THE DISCIPLES OF CHRIST 

ecclesiastic bodies. Multitudes, indeed, yearly assume the 
Christian name, and of these we doubt not there are many ex- 
cellent spirits determined for eternal life; but what are these 
to the great aggregate? How few congregations, neighbour- 
hoods, families, and even individuals, are living as though 
they were seeking the eternal city — the house not made with 
hands, eternal in the heavens — as though they earnestly desired 
the coming of the Lord and the glories that shall follow! 

To extend the Christian profession, rather than to elevate 
it, has been too much the spirit of modern enterprise. To 
extend it is, indeed, most desirable and most consonant to the 
suggestions of the Christian spirit ; but few seem to apprehend 
that to elevate it is the surer and speedier way to extend it. 
The boundaries between the church and the world are not suf- 
ficiently prominent to strike the attention of the truly inquisi- 
tive. The heavenly character of Christ's religion is so deeply 
veiled under the garb of expedient conformity to worldly max- 
ims and worldly interests, that it is too dimly seen to command 
the attention of even those who ardently seek for some sub- 
stantial joys to fill an empty mind. 

Our brethren in the cause of reformation are indeed sur- 
rounded with some unpropitious circumstances. They begin 
with theory, and their opponents are determined always to 
keep them in it. The reformer is too often regarded as the as- 
sailant, and the objects of his benevolence feel as though they 
ought to stand upon the defensive. So we have been often re- 
garded. But while we earnestly contend for the faith 
anciently delivered, we ought to remember that even that faith 
was delivered for the sake of its living, active, and eternal 
fruits. 

We say that we intend the second volume to have a supreme 
regard to the practical side of the questions introduced. It 
will no doubt be still somewhat controversial. While error, 
immorality, and impiety, are on earth, every good man must, 
less or more, be a controversialist. Not to be a controver- 
sialist is not to be a Christian in such cases. But a controversy 
for opinions, for abstractions, is only an abuse of the freedom 
of speech — and of this sort there have already been many thou- 
sands to many. Whatever can purify the heart, enlarge the 
soul, refine the manners, and elevate the aspirations of Chris- 
tians, we regard as fairly practical. And in order to personal 
excellence and happiness, there is nothing more direct and 
potent than a full discharge of relative duties. On these, then, 
we must labour more and more ; for of this species of labour we 
daily perceive a growing, a rapidly increasing need. 

The passion for wealth and power was never more active 
and impetuous in any community than it now appears to be 
in these United States. The very frame of our government, 
our constitution, laws, bills of rights, are all occasionally de- 
fied, and trodden under foot, and threatened with utter pros- 
tration and ruin at the impulse of these passions. Mobs, 
arson, murder, in order to put down offensive opinions, or to 



IDEAL AND REALISATION 345 

prevent the discussion of them, are now the order of the day ; 
and all opinions are fast becoming offensive which impede, 
even by the restraints of civil institutions, the passion for 
wealth and power. 

Such, alas! being the facts, the undeniable facts, too well 
proved already in surrounding society, how, we ask, ought 
Christians to watch and pray that they may not be abandoned 
to temptation — that they may be kept pure and unspotted 
from the vices of this age? To those desirous to make their 
calling and election sure we desire to lend a helping hand in 
the following volume. 

In this same volume there are many indications that 
clearly point to the fact that Mr. Campbell, at this time, 
was fully conscious that the Restoration movement might, 
after all, run off the track. In calling attention to a few 
fundamental things, and emphasising these almost ex- 
clusively, the great practical side of the Christian life 
was likely to be neglected; and yet, without this, mere 
exactness in Scriptural teaching, concerning what at that 
time was called " first principles," would end, at best, 
in only a partial return to New Testament Christianity. 
The Disciples had been so much engaged in spreading 
their principles that they came perilously near losing sight 
of the practice of these principles ; and this was especially 
true with respect to the organisation and development 
of the churches. It was now time to begin earnest work 
at this end of the line, and this was precisely what Mr. 
Campbell began to do through the Harbinger, and through 
other means at his command. In this work he had a 
strong and faithful helper in B. W. Stone, through the 
Christian Messenger. A new day began to dawn, though 
it was some time before the sun shone brightly. 

Another trouble began to manifest itself, and this also 
was owing to placing too much emphasis upon an exact 
reproduction of apostolic Christianity in every respect. 
As a matter of fact, there has never been a time since 
the Apostles when Primitive Christianity, in its faith, 
doctrine, and life, could be fully reproduced in both prin- 
ciple and method, for the reason that methods are always 
changing. Principles are eternal, but methods are tran- 
sient. As a matter of fact, the Disciple movement, from 
the very beginning, developed directly opposite to some 
of the methods of the Apostles. This was especially true 
as regards some features of evangelism. The Apostles 



346 HISTORY OF THE DISCIPLES OF CHRIST 

made their chief attack upon the great cities, the centres 
of civilisation, commercial enterprise, and literary activity. 
They went from city to city and sought to " turn the world 
upside down " by first turning the cities upside down. 
The Disciples began their evangelistic operations in the 
country and villages; and even at the present time they 
have failed to make a very determined effort to capture 
many of the great cities. In a few cities their influence 
is strongly felt, but in most of the cities throughout the 
United States, as well as other countries, they are not 
a force. 

Now it is probable that the Disciple movement would 
have failed entirely if the pioneer preachers had confined 
themselves chiefly to the cities. They were unsuited for 
city work, and their zeal would perhaps have conquered 
their patience in dealing with city problems. It was 
perhaps a wise Providence that guided them to leave the 
cities mainly alone, and plant their churches in the coun- 
try and villages. This at least is what they did, and it 
is highly probable that this, at the time, was a wise course 
to pursue. 

Another fact has to be taken into account with respect 
to the extreme view of exactness which became so preva- 
lent during the thirties. The Apostles did not have to 
deal with an abnormal Christianity. They had a plain, 
unmistakable issue to make. This was with heathenism 
on one side, and Judaism on the other. But the Camp- 
bellian movement had to deal with an apostasy which, 
while it " began to work " during Apostolic times, did 
not become fully developed until the Middle Ages. 

Several religious movements antedated that made by 
the Disciples. These all did something in restoring the 
ancient order of things. But when the Disciple movement 
began, it had to deal with not only the unconverted mil- 
lions, but also with abnormal churches and professing 
Christians who illustrated only a partial return to the 
.primitive faith and practice. Mr. Campbell, at least, rec- 
ognised this fact, and while he contended for the perfect 
plan of salvation, as revealed in the Scriptures, he never- 
theless constantly recognised that there might be a very 
conscientious, imperfect obedience to all that this plan 
implies. In short, he recognised the difference between 
the New Testament ideal and the human realisation of 



IDEAL AND REALISATION 347 

this ideal. The former of these could not be improved; 
the latter furnished a problem for constant attention, 
education, and development, and also for the exercise of 
charity toward those who did not, in every respect, reach 
the ideal. 

Looking at the matter from this point of view, he did 
not make any one feature of the plan of salvation to com- 
prehend the whole plan, and he constantly recognised the 
fact that some of the features, under certain circumstances, 
might be omitted, without entirely vitiating Christian 
character, though this view of the matter did not hinder 
him from contending earnestly for everything that the 
New Testament enjoins with respect to the Gospel and 
the Church. 

However, he soon saw that some of the Disciples, in 
making their plea for the New Testament ideal, were 
running to a fatal extreme in not recognising the state 
of religious society with which they had to deal, and 
also the imperfections of human nature in realising a per- 
fect ideal. This brought him to say some very earnest 
things in the Harbinger of 1837. 

In a letter to a sister, who had addressed him from 
Lunenburg, with respect to whether there are any Chris- 
tians among Protestant parties, Mr. Campbell says: 

In reply to this conscientious sister, I observe, that if there 
be no Christians in the Protestant sects, there are certainly 
none among the Romanists, none among the Jews, Turks, 
Pagans ; and therefore, no Christians in the world except our- 
selves, or such of us as keep, or strive to keep, all the com- 
mandments of Jesus. Therefore, for many centuries there has 
been no church of Christ, no Christians in the world ; and the 
promises concerning the everlasting kingdom of Messiah have 
failed, and the gates of hell have prevailed against his church. 
This cannot be ; and therefore there are Christians among the 
sects. 

But who is a Christian? I answer, Every one that believes 
in his heart that Jesus of Nazareth is the Messiah, the Son of 
God ; repents of his sins, and obeys him in all things according 
to his measure of knowledge of his will. A perfect man in 
Christ, or a perfect Christian, is one thing ; and a " babe in 
Christ," a stripling in the faith, or an imperfect Christian, is 
another. The New Testament recognises both the perfect man 
and the imperfect man in Christ. The former, indeed, implies 
the latter. Paul commands the imperfect Christians to be 
perfect (II. Cor. iii: 11), and says he wishes the perfection of 
Christians. " And this also we wish " for you saints in 



348 HISTORY OF THE DISCIPLES OF CHRIST 

Corinth, " even your perfection ; " and again he says, " We 
speak wisdom among the perfect" (I. Cor. ii: 6), and he com- 
mands them to be "perfect in understanding" (I. Cor. 
xiv: 20) and in many other places implies or speaks the same 
things. Now there is a perfection of will, of temper, and of 
behaviour. There is a perfect state and a perfect character. 
And hence it is possible for Christians to be imperfect in some 
respects without an absolute forfeiture of the Christian state 
and character. Paul speaks of " carnal " Christians, of 
" weak " and " strong " Christians ; and the Lord Jesus admits 
that some of the good and honest-hearted bring forth only 
thirty fold, while others bring forth sixty, and some a hundred 
fold increase of the fruits of righteousness. 

But every one is wont to condemn others in that in which he 
is more intelligent than they; while, on the other hand, he is 
condemned for his Pharisaism or his immodesty and rash 
judgment of others, by those that excel in the things in which 
he is deficient. I cannot, therefore, make any one duty the 
standard of Christian state or character, not even immersion 
into the name of the Father, of the Son, and of the Holy 
Spirit, and in my heart regard all that have been sprinkled in 
infancy without their own knowledge and consent, as aliens 
from Christ and the well-grounded hope of heaven. " Sal- 
vation was of the Jews," acknowledged the Messiah; and yet 
he said of a foreigner, an alien from the commonwealth of 
Israel, a Syro-Phenician, " I have not found so great faith — 
no, not in Israel." 

Should I find a Pedo-baptist more intelligent in the Chris- 
tian Scriptures, more spiritually minded, and more devoted to 
the Lord than a Baptist, or one immersed on a profession of 
the ancient faith, I could not hesitate a moment in giving the 
preference of my heart to him who loveth most. Did I act 
otherwise, I would be a pure sectarian, a Pharisee among 
Christians. Still I will be asked, How do I know that any 
one loves my Master but by his obedience to His command- 
ments? I answer, In no other way. But mark, I do not sub- 
stitute obedience to one commandment, for universal or even 
for general obedience. And should I see a sectarian Baptist 
or a Pedo-baptist more spiritually minded, more generally 
conformed to the requisitions of the Messiah, than one who 
precisely acquiesces with me in the theory or practice of im- 
mersion as I teach, doubtless the former rather than the latter 
would have my cordial approbation and love as a Christian. 
So I judge, and so I feel. It is the image of Christ the Chris- 
tian looks for and loves; and this does not consist in being 
exact in a few items, but in general devotion to the whole 
truth as far as known. With me mistakes of the understand- 
ing and errors of the affections are not to be confounded. 
They are as distant as the poles. An angel may mistake the 
meaning of a commandment, but he will obey it in the sense 
in which he understands it. John Bunyan and John Newton 



IDEAL AND REALISATION 349 

were very different persons, and had very different views of 
baptism, and of some other things; yet they were both dis- 
posed to obey, and to the extent of their knowledge did obey 
the Lord in everything. 

There are mistakes with, and without depravity. There are 
wilful errors which all the world must condemn, and unavoid- 
able mistakes which every one will pity. The Apostles mis- 
took the Saviour when he said concerning John, " What if I 
will that John tarry till I come? " but the Jews perverted his 
words when they alleged that Abraham had died, in proof that 
he spake falsely when he said, " If a man keep my word he 
shall never see death." 

Many a good man has been mistaken. Mistakes are to be 
regarded as culpable and as declarative of a corrupt heart 
only when they proceed from a wilful neglect of the means of 
knowing what is commanded. Ignorance is always a crime 
when it is voluntary; and innocent when it is involuntary. 
Now, unless I could prove that all who neglect the positive 
institutions of Christ and have substituted for them something 
else of human authority, do it knowingly, or, if not knowingly, 
are voluntarily ignorant of what is written, I could not, I 
dare not say that their mistakes are such as unChristianise 
all their professions. 

True, indeed, that it is always a misfortune to be ignorant of 
anything in the Bible, and very generally it is criminal. But 
how many are there who cannot read; and of those who can 
read, how many are so deficient in education; and of those 
educated, how many are ruled by the authority of those whom 
they regard as superiors in knowledge and piety that they can 
never escape out of the dust and smoke of their own chimney, 
where they happened to be born and educated! These all 
suffer many privations and many perplexities, from which the 
more intelligent are exempt. 

The preachers of a essentials " as well as the preachers of 
"non-essentials," frequently err. The Essentialist may dis- 
parage the heart, while the non-Essentialist despises the insti- 
tution. The latter makes void the institutions of Heaven, 
while the former appreciates not the mental bias on which God 
looketh most. My correspondent may belong to a class who 
think that we detract from the authority and value of an insti- 
tution the moment we admit the bare possibility of any one 
being saved without it. But we chose rather to associate with 
those who think that they do not undervalue either seeing or 
hearing, by affirming that neither of them, nor both of them 
together, are essential to life. I would not sell one of my 
eyes for all the gold on earth; yet I could live without it. 

There is no occasion, then, for making immersion, on a 
profession of the faith, absolutely essential to a Christian — 
though it may be greatly essential to his sanctification and 
comfort. My right hand and my right eye are greatly essential 
to my usefulness and happiness, but not to my life; and as I 



350 HISTORY OF THE DISCIPLES OF CHRIST 

could Dot be a perfect man without them, so I cannot be a 
perfect Christian without a right understanding and a cordial 
reception of immersion in its true and scriptural meaning and 
design. But he that thence infers that none are Christians 
but the immersed, as greatly errs as he who affirms that none 
are alive but those of clear and full vision. 

I do not formally answer all the queries proposed, knowing 
the one point to which they all aim. To that point only I 
direct these remarks. And while I would unhesitatingly say, 
that I think that every man who despises any ordinance of 
Christ, or who is willingly ignorant of it, cannot be a Chris- 
tian; still I should sin against my own convictions, should I 
teach any one to think that if he mistook the meaning of any 
institution, while in his soul he desired to know the whole 
will of God, he must perish forever. But to conclude for the 
present — he that claims for himself a license to neglect the 
least of all the commandments of Jesus, because it is possible 
for some to be saved, who, through insuperable ignorance or 
involuntary mistake, do neglect or transgress it ; or he that 
wilfully neglects to ascertain the will of the Lord to the whole 
extent of his means and opportunities, because some who are 
defective in that knowledge may be Christians, is not possessed 
of the Spirit of Christ, and cannot be registered among the 
Lord's people. So I reason; and I think in so reasoning I am 
sustained by all the Prophets and Apostles of both Testa- 
ments. 

This whole letter is copied here because of its historical 
importance. No other deliverance of Mr. Campbell so 
thoroughly reveals his real feelings toward the religious 
denominations as this does. It is really esoteric in its 
character, and gives us a view of Mr. Campbell's heart- 
life which must elevate him in the estimation of even his 
enemies. 

Nevertheless, this deliverance was entirely too liberal 
for some of the brethren who were unable to occupy Mr. 
Campbell's point of view. Carrying their notions of Scrip- 
tural exactness to an extreme which could only be reached 
by ignoring all the Protestant movements of the past, 
as well as the imperfections of human nature, they had 
come to the conclusion that under no circumstances could 
men be called Christians who failed, in any respect, to 
meet all the conditions of the Gospel and the institutions 
of the Church. Consequently, this deliverance of Mr. 
Campbell brought on him at once the severest criticism 
from some of the super-sound brethren who did not be- 
lieve that any part of the plan of salvation could be 



IDEAL AND REALISATION 351 

omitted without unchristianising those who made the 
omission. In reply to strictures from his brethren, Mr. 
Campbell, in the same year, animadverts as follows : 

1. We were solicited by a sister to explain a saying quoted 
from the current volume of this work, concerning finding 
" Christians in all Protestant Parties." She proposed a list 
of questions, involving, as she supposed, either insuperable dif- 
ficulties or strong objections to that saying, and because she 
well knew what answers I would have given to all her queries, 
I answered them not; but attended to the difficulty which I 
imagined she felt in the aforesaid saying. 

2. But we had still more urgent reasons than the difficulties 
of this sister to express such an opinion : — Some of our breth- 
ren were too much addicted to denouncing the sects and repre- 
senting them en masse as wholly aliens from the possibility of 
salvation — as wholly anti-Christian and corrupt. Now as the 
Lord says of Babylon, " Come out of her, my people" I felt 
constrained to rebuke them over the shoulders of this inquisi- 
tive lady. These very zealous brethren gave countenance to 
the popular clamour that we make baptism a saviour, or a 
passport to heaven, disparging all the private and social vir- 
tues of the professing public. Now as they were propounding 
opinions to others, I intended to bring them to the proper 
medium by propounding an opinion to them in terms as strong 
and as pungent as their own. 

The case is this: When I see a person who would die for 
Christ; whose brotherly kindness, sympathy, and active benev- 
olence know no bounds but his circumstances; whose seat in 
the Christian assembly is never empty; whose inward piety 
and devotion are attested by punctual obedience to every 
known duty ; whose family is educated in the fear of the Lord ; 
whose constant companion is the Bible; I say, when I see such 
a one ranked amongst heathen men and publicans, because he 
never happened to inquire, but always took it for granted 
that he had been scripturally baptised; and that, too, by one 
greatly destitute of all these public and private virtues, whose 
chief or exclusive recommendation is that he has been im- 
mersed, and that he holds a Scriptural theory of the gospel; 
I feel no disposition to flatter such a one, but rather to disabuse 
him of his error. And while I would not lead the most ex- 
cellent professor in any sect to disparage the least of all the 
commandments of Jesus, I would say to my immersed brother 
as Paul said to his Jewish brother who glorified in a system 
which he did not adorn : " Sir, will not his uncircumcision, or 
unbaptism, be counted to him for baptism? and will he not 
condemn you, who, though having the literal and true baptism, 
yet dost trangress or neglect the statutes of your King?" 

3. We have a third reason : We have been always accused of 
aspiring to build up and head a party, while in truth we have 
always been forced to occupy the ground on which we now 



352 HISTORY OF THE DISCIPLES OF CHRIST 

stand. I have for one or two years past laboured to annul 
this impression, which I know is more secretly and generally 
bandied about than one in a hundred of our brethren may 
suspect. On this account I consented the more readily to de- 
fend Protestantism; and I have, in ways more than I shall 
now state, endeavoured to show the Protestant public that it is 
with the greatest reluctance we are compelled to stand aloof 
from them — that they are the cause of this great " schism " 
as they call it, and not we. 

Now, with this exposition in mind, let us examine the mean- 
ing of the alleged concession. And first let me ask, What 
could induce us to make it at this crisis? or, I should more 
correctly say, to repeat it so strongly? 

No one will say our opponents have compelled us by force of 
argument to make it. Themselves being judges, we have lost 
nothing in argument. All agree that the " concession " was 
uncalled for — a perfect free-will offering. 

Neither can they say that we envy their standing, or would 
wish to occupy their ground; because to say nothing of our 
having the pure original gospel institutions among us, regard- 
ing us merely as a new sect, like themselves, we have no reason 
to wish to be with them, inasmuch as we have the best proselyt- 
ing system in Christendom. Faith, repentance, and baptism 
for the remission of sins, with all the promises of the Christian 
adoption and the heavenly calling to those who thus put on 
Christ, is incomparably in advance of the sectarian altar and 
the straw — the mourning bench, the anxious seat, and all the 
other paraphernalia of modern proselytism. That it is so 
practically as well as theoretically, appears from the fact of its 
unprecedented advances upon the most discerning and devout 
portions of the Protestant parties. No existing party in this 
or in the fatherlands has so steadily and rapidly advanced as 
that now advocating the religion of the New Testament. It 
has been successfully plead within a few years in almost every 
state and territory in this great confederacy, and even in for- 
eign countries. 

All agree, for a thousand experiments prove it, that all that 
is wanting is a competent number of intelligent and consistent 
proclaimers, to its general if not universal triumph, over all 
opposing systems. We have lost much, indeed, by the folly, 
hypocrisy, and wickedness of many pretenders, and by the im- 
prudence and precipitancy of some good brethren; yet, from 
year to year it bears up and advances with increasing pros- 
perity, as the present season very satisfactorily attests. 

Do we, then, seek to make and lead a large exclusive sect or 
party? Have we not the means? Why then concede any- 
thing — even the bare possibility of salvation in any other 
party, if actuated by such fleshly and selfish considerations? 
With all these facts and reasonings fresh in our view, I ask, 
Is not such a concession — such a free will offering, at such a 
time, the most satisfactory and unanswerable refutation that 



IDEAL AND REALISATION 353 

could be given to the calumny that we seek the glory of build- 
ing a new sect in religion ? If, then, as some of our opponents 
say, we have made a new and unexpected concession in their 
favour, we have done it at such a time, in such circumstances, 
and with such prospects before us, as ought (we think) hence- 
forth to silence their imputation and reproaches on the ground 
of selfish or partizan views and feelings. 

Some of our fellow-labourers seem to forget that approaches 
are more in the spirit and style of the Saviour, than reproaches. 
We have proved to our entire satisfaction, that having ob- 
tained a favourable hearing, a conciliatory, meek, and bene- 
volent attitude is not only the most comely and Christian-like, 
but the most successful. Many of the Protestant teachers and 
their communities are much better disposed to us than formerly ; 
and I calculate the day is not far distant when many of them 
will unite with us. They must certainly come over to us 
whenever they come to the Bible alone. Baptists and Pedo- 
Baptists are daily feeling more and more the need of reform, 
and our views are certainly imbuing the public mind more and 
more every year. 

Now it will be seen that Mr. Campbell's view does not 
in any respect abridge, modify, or change any of the con- 
ditions of salvation, as these are set forth in the New 
Testament Scriptures; but he nevertheless contends that 
a perfect obedience is not absolutely necessary under cer- 
tain conditions in order to salvation. This was his con- 
tention from the beginning of his religious movement down 
to the time of his death, and it certainly does relieve him 
from the charge of bigotry, on one hand, while it shows 
also that he steadily, earnestly, and with conspicuous 
ability contended for the faith once for all delivered to 
the saints, on the other hand. Mr. Campbell's great mind 
took in the whole situation. He saw all around the peri- 
phery of the circle. The plea for which he contended was 
not only a plea for a return to apostolic faith and practice, 
but it was a plea also for the use of such methods as 
would make the plea practical, and therefore well adapted 
to the age in which he lived. 

It was at this very point where some of the men, asso- 
ciated with him, failed to live up to his high comprehension 
of the whole situation, and this made his task, to set in 
order the things that were wanting, a somewhat difficult 
one during the latter part of the decade between 1832 and 
1842. Nevertheless, during these years he gave much 
attention to primary matters relating to organisation and 



354 HISTORY OF THE DISCIPLES OF CHRIST 

development rather than to an emphasis upon evangelism, 
which had already come perilously near to running away 
with the churches. 

Perhaps one passage of Scripture, viz., Matt, v : 48, had 
much to do with the kind of contention which some of the 
Disciples waged during these transitional years. They 
held that all obedience should be perfect, in order that 
they themselves should be perfect, and this perfection 
was as much a command as anything else in the Bible. 
But this passage has been forced into a service where 
it does not legitimately belong. Some have supposed that 
it teaches the doctrine of a perfect life, in all respects 
equal to that of our Heavenly Father. Others have 
thought that it simply indicates the highest ideal, but it 
takes for granted that no one will ever be able to realise 
that ideal. This view is certainly untenable from almost 
any point of view. God would certainly not enjoin upon 
any of His creatures an impossibility. However, this 
view has been accentuated through the ages by a wrong 
translation. As the verse stands in the old version, it is 
in the nature of a command. But this must seem at once 
harsh and unnecessary to all enlightened criticism. The 
very idea of a command to perfectness is at once repulsive, 
and it is not too much to say that perfectness can never 
be attained in that way. 

But really the whole passage has been w 7 holly misunder- 
stood. It is a promise rather than a command. It is 
a future end rather than a present attainment. It is a 
benediction conferred, and not an ideal to be realised 
through human effort. We do not mean by this that 
human effort is not involved. The promises are all con- 
ditional ; they depend upon the fulfilment of human obli- 
gation, and consequently we cannot hope for the perfection 
of character, which is the end of all our struggles, without 
the struggles which lead up to it. 

Let us now notice some special points which are essen- 
tial to a clear understanding of the passage : 

(1) The Greek verb — esesthe — is the future indicative, 
and cannot, therefore, be properly translated, as it is in 
the authorised version, but should have a future significa- 
tion. It should also be noticed that teleioi, which is con- 
strued with esesthe, literally means an end, a closing act, 
a consummation, fully accomplished, brought to a com- 



IDEAL AND REALISATION 355 

pletion; hence perfect, or without shortcoming in any 
respect of a certain standard. Taken altogether the phrase 
esesthe oun humeis teleioi should be rendered, " Ye, there- 
fore, shall become perfect, even as your Heavenly Father 
is perfect." The revised version is almost identical with 
this. 

(2) A second consideration is very important. What 
is the subject under discussion ? Christ is evidently teach- 
ing His Disciples how they should act with respect to 
those who are not friends. He brings before them the 
fact that their Heavenly Father makes the sun to rise 
on the evil and the good, and sends rain on the just and 
the unjust. He then promises that they shall be like 
Him in this respect. The promise does not necessarily 
have a wider significance. It ought not to be pressed 
further than the particular point to which special atten- 
tion is called. The idea is this: if the Disciples should 
simply render evil for evil or good for good they would 
do no better than the heathen ; and, to encourage them 
to a better life, the Master assures them that, in the 
respect urged, they shall become like their Heavenly 
Father. 

(3) This suggests an important attainment of char- 
acter. When Christ delivered His Sermon on the Mount 
His Disciples had made very little progress in the Divine 
life. They were yet babes, and knew little or nothing of 
the real manhood to which they should come in the future 
years. Indeed, His Apostles never did manifest much 
strength of character until the Day of Pentecost and after- 
wards. When they received the " enduement from on 
high " they ceased to be weaklings, and became courageous, 
flaming heralds, bearing the message of salvation to a lost 
world. Furthermore, after the descent of the Holy Spirit 
they seemed to have a new disposition. Practically they 
began to live in harmony with the promise which Christ 
made in the text under consideration. 

If this view of the passage is correct then it is evident 
that the indwelling Holy Spirit is an essential condition 
to any proper manifestation of a perfect life. All our 
efforts at self-restraint, or the cultivation of the highest 
graces, must necessarily come to naught unless we have 
the constant help of the Divine Paraclete. Hence, it will 
be seen that a proper understanding of the passage, to 



356 HISTORY OF THE DISCIPLES OF CHRIST 

which we have called attention, will greatly assist us in 
a proper conception of growth in the Divine life. 

Taking this view of the whole matter, it is easy to see 
how a purely legalistic construction of Christianity cannot 
be realised in either theory or practice. Furthermore, 
it is clearly foreshadowed in the imperfections which are 
everywhere about us, that all high attainments in the 
Christian life are necessarily gradual developments. Even 
revelation itself is a gradual unfolding. The Church went 
slowly down into the apostasy, and must come back in 
precisely the same way. Under the different religious 
movements much has been achieved. Neither one of these 
movements accomplished everything. Nor was it possible 
for any one to do this. The Campbellian movement must 
not be regarded as an exception. It has had a special 
work to perform, and that is to simplify the whole problem 
of Christian Union by eliminating everything that is not 
a common ground, thus requiring the denominations to 
give up all their divisive elements and accept the New 
Testament creed, viz., that Jesus is the Christ, the Son 
of the living God, as the foundation of the Church, and 
then require a " Thus saith the Lord " for everything that 
relates to the Divine life. This was the splendid ideal 
which the Disciples set for the acceptance of all who would 
aim to exemplify the teaching of Christ and His Apostles, 
while at the same time it invited the exercise of that 
charity which makes provision for the weakness of human 
nature, and the imperfect environment through which 
Christianity has to make its way to final triumph. 



CHAPTER XIV 

PROVIDING FOR EDUCATION AND WORKING AT 
CHRISTIAN UNION 

WHEN the year 1840 had fully come the Restoration 
movement had passed through the dawn and had 
reached the rising of the sun on the new day which 
was beginning to be realised by those who had been work- 
ing through the confusion of Chaos to the time of order 
and development. No one saw the need for this more 
than did Mr. Campbell. In the preface to the Harbinger 
of that year he says : 

The cause of education becomes a more and more interesting 
object in pursuance of this plan. We must begin at the 
nursery. We must have family, school, college, and church 
education, adapted to the entire physical, intellectual, moral, 
and religious constitution of man. Of these the first in time, 
place, and importance, is the domestic and family training. 
We have been dreaming for ages, and are only just now awak- 
ing to the importance of education — not merely to its im- 
portance, but to the rationale — the philosophy of the thing 
called Education. 

To this subject, as essentially connected with the speed 
and progress of the current reformation, a more full and 
marked attention shall be paid. An uneducated person is not 
competent to the full display of Christian excellence — to the 
full manifestation of Christian character. No person is well 
educated — is properly taught or trained, that is not a Chris- 
tian. But we cannot fashion human nature but in the soft 
clay of its infancy and childhood — " As the twig is bent the 
tree's inclin'd." 

This clearly indicates a new departure with respect to 
education, but he properly begins this education in the 
family circle, and during the year he writes a number of 
articles on family culture, under the title of " Conversa- 
tions at the Carlton House.'' These conversations are 
among the best things Mr. Campbell ever wrote, and they 
show very conclusively the importance which he attached 
to a religion that should have its foundation and inspira- 

357 



358 HISTORY OF THE DISCIPLES OF CHRIST 

tion largely in the home circle. This was one of the things 
he felt the Disciples needed. They had been so much 
occupied with discussions and evangelistic work that, to 
some extent, family culture had been neglected, as well 
as the spiritual development of their churches. All this 
need was now clearly in his vision. 

Nor was he alone in this respect. Nearly all the period- 
icals of this year emphasise the same things. The Chris- 
tian Messenger, edited by the saintly B. W. Stone, lent its 
great influence in the same direction. Perhaps no less 
emphasis was placed upon the importance of preaching 
the Gospel, but undoubtedly more emphasis was placed 
upon living the Gospel. Everywhere the Disciples seemed 
to be working up to the importance of holding the ground 
which they had gained, as well as the great importance 
of advancing into regions which were yet unoccupied. In 
the autumn of 1836, Bacon College was founded at George- 
town, Kentucky, and Walter Scott was elected President, 
pro tern. At that time he and John T. Johnson were 
publishing the Christian, and this periodical gave earnest 
support to the new educational enterprise. Indeed, John 
T. Johnson was the principal mover in founding this 
College, and to him more than to any other man may be 
ascribed the honour also of supporting it. 

The College was removed to Harrodsburg, Kentucky, in 
1840, and James Shannon was elected president, Samuel 
Hatch, Professor of Natural Science, Samuel H. Mullins, 
Professor of Ancient Languages, Henry H. White, Pro- 
fessor of Mathematics and Civil Engineering, George H. 
Matthews, Principal of Preparatory School. About a hun- 
dred students were enrolled during its first year in its 
new home. 

President Shannon was a strong character. He after- 
wards became President of the University of Missouri, 
located at Columbia, and did much to give to that institu- 
tion the position it occupied during his presidency. The 
trustees of Bacon College in announcing their prospectus 
for 1840 and 1811 make the following statement, with 
respect to his character and equipment : 

For the information of those who may desire to know some- 
thing in reference to the literary and moral character of 
President Shannon, the trustees would state from ample 
credentials they have in their possession, that he was educated 



PROVIDING FOR EDUCATION 359 

at the Belfast Academical (now Royal) Institution, Ireland, 
where he received a medal as being the best Latin scholar in 
a large class that entered with him, and the first prize in 
Greek the May following — took prizes in Mathematics, Moral 
and Natural Philosophy, and ranked among the first in several 
studies to which no prizes were awarded. 

On leaving College early in 1820, he acted as first assistant 
for eighteen months in one of the best private academies in 
the North of Ireland, under the conduct of Mr. James Carley, 
who certifies that " Mr. James Shannon, in teaching Latin, 
Greek, French, and the various English branches, proved him- 
self an excellent scholar and a very useful teacher, and was, 
as to his conduct, perfectly correct and unexceptionable." 

Shortly afterwards the Presbytery of Monaghan gave him a 
letter in which they allude to his character as being fair and 
unspotted, and assert, that " in his several examinations before 
them, in Classics, Logic, Moral and Natural Philosophy, he 
gave proof of superior talent and unwearied application." 

In 1821 he removed by engagement, from Ireland to Georgia, 
to take charge of the Sunbury Academy, where he taught four 
years and three months, and of the high estimation in which 
he was held there, a letter from H. J. Ripley, Professor for the 
last fourteen years in the Theological Baptist Institution, at 
Newton, Massachusetts, gives sufficient evidence; he writes, 
"I have never known a teacher in whose ability and faithful- 
ness so much confidence might be reposed." After this he of- 
ficiated as Pastor of the Augusta Baptist Church, for nearly 
four years, teaching a private school part of the time. In 
1830 he was appointed professor of Ancient Languages in 
the University of Georgia, where he remained for six years. 
The Faculty of that Institution thus write of him : " To long 
experience in the profession of teaching, to which he is 
ardently attached, and superior abilities both natural and ac- 
quired, Professor Shannon adds untiring industry and perse- 
verance, unyielding firmness and energy, in the discharge of 
his duties, and unsuspected integrity and probity of character." 
Such testimonials might be multiplied from men of the first 
standing in Ireland and America, of all denominations — such 
as Prof. Olin, now President of the Wesleyan University, 
among them Judge Clayton, a member of Congress — Dr. Wm. 
Brantly, now President of the Charleston College, S. C, who 
writes that "he (Mr. Shannon) will compare advantageously 
with the best European scholar," but these are deemed suf- 
ficient. For the last four years he has been President of the 
Louisiana College, at Jackson, which has been raised to a 
state of great prosperity under his administration.* 

In his inaugural address, Mr. Shannon sets forth, in a 
very lucid manner, and with very much strength of state- 
ment, his views of education. After discussing the im- 
* " Heretic Detecter," Vol. IV., pp. 334-5. 



360 HISTORY OF THE DISCIPLES OF CHRIST 

portance of both physical and intellectual development, 
he uses the following language as to the necessity of a 
religious education: 

Still, however, when we have carried education, with refer- 
ence to intellect, to the farthest verge of perfection, if we stop 
here, we have neglected that which is most important, and 
without which nothing has been done to any valuable purpose. 
Did man possess no higher faculties, than those of intellect, he 
would be at best but a reasoning brute; and the education of 
his intellectual powers would only capacitate him to be more 
extensively mischievous to the human race. How appalling 
the spectacle to all benevolent minds, to behold lions and tigers 
endowed with the godlike intellect of educated man. How 
fearful the ravages that would naturally ensue. And yet, it 
is most obvious, that those ravages would not be worse, nor 
the desolations more fearful, in the grovelling attitude of the 
brute, than if that attitude were exchanged for man's erect 
and noble form. The education of intellect, then, may prove 
a curse, rather than a blessing, both to the possessor, and to 
mankind in general. 

Who, that is not utterly bereft of reason, would choose to 
live the life, and die the death of Napoleon, or Lord Byron? 
What rational parent could hold up the character of either of 
them for the admiration and imitation of his beloved children? 
And jet they were gifted with intellect of the highest order; 
and that intellect was cultivated to a degree that is rarely 
attained by the most favoured of the human family. Why is 
it, then, that the soul should instinctively recoil at the bare 
thought of running the race, and sharing the fate of these 
highly gifted, but misguided men? Oh, it is the voice of Na- 
ture, unambiguously bearing testimony within us that there is 
in man a something infinitely more noble than animal pas- 
sions; or even than intellect of the highest order, and culti- 
vated to the utmost limit of perfection. That nobler some- 
thing consists in man's moral and religious faculties, by which 
he is allied to God, to holy angels, to good men — and, in short, 
to everything morally great and good on earth, or in heaven. 
Yes, there is in the most obscure peasant, that ever lived on 
the face of the earth, that which is infinitely more noble than 
intellect, the most exalted that God ever conferred on a created 
being. 

I hail it as one of the most auspicious omens of the nine- 
teenth century, that it is now generally admitted by all, who 
understand the philosophy of mind, even by sceptics and in- 
fidels themselves, that man possesses by nature a religious 
organisation; that his religious faculties are the highest and 
most authoritative with which he is endowed; and, conse- 
quently, that they should rule, guided by intellect properly 
enlightened. 

Were man by nature destitute of moral and religious facul- 



PROVIDING FOR EDUCATION 361 

ties, he must always remain in that condition. A being with 
one faculty more, or one less, than man possesses, would not 
be man, but something else. 

Besides, if men were not by nature possessed of religious 
faculties revelation to them would be of as little use as light 
to a man born blind. Indeed, it would be physically and 
morally impossible to make to them a revelation of a moral or 
religious character, for the plain reason, that they would be 
physically incapable of receiving it; and the idea of a revela- 
tion made to such persons, would present as palpable a con- 
tradiction as that of revelation unrevealed. Neither could 
children be religiously educated, if they were not religious by 
nature. You cannot create faculties by education; — nor can 
you educate faculties, which do not exist, any more than you 
can improve the sight of a man who has no eyes. 

It may be regarded, then, as undeniable, if not self-evident, 
that man possesses by nature religious faculties ; and that the 
perfection and glory of his being consist in the development 
and supremacy of those faculties, under the guidance of en- 
lightened intellect. Were we naturally destitute of a religious 
organisation, intellect, however exalted, could serve no other 
purpose, than to pander ignobly to the base and selfish grati- 
fication of the animal passions. 

Indeed, it is the religious, and not the intellectual organisa- 
tion, that furnishes an infallible criterion, by which to dis- 
tinguish the man and the brute. It is this, that exalts man to 
an unmeasurable distance above the lower tribes. The dis- 
tance intellectually between the highest specimens of the brute, 
and the lowest of the human family, is so small as to be im- 
perceptible. Nay, it is even questionable, whether there may 
not be found some brutes possessing more intellect than some 
men. But to brutes you can never impart, by any system of 
education whatever, religious or moral feelings, although you 
can educate their intellect. The plain and obvious reason is, 
that you cannot educate faculties which do not exist. 

But, as we have already seen, the idea would be most horrific 
that brutes should possess the intellect of men ; and the effects 
would be no less desolating and horrific in man's erect and 
noble form, than in the grovelling attitude of the brute. 
Hence, when intellect alone is educated, and the religious 
faculties wholly neglected, or abused, a class of beings is pro- 
duced, which, for the sake of distinction, may be called human 
brutes — the Napoleons, the Murrells, the Dantons, the Marats, 
and the Robespierres, of our race, the scourge and curse of 
mankind — differing from the actual brute, from lions and 
tigers, mainly in being accountable, and in possessing superior 
intellect, which capacitates them to commit ravages so much 
the more fearful, and to spread havoc and desolation to a more 
alarming extent. Whereas, had the moral organisation of 
these men been properly educated, they might have shone con- 
spicuously among the most distinguished benefactors of the 



362 HISTORY OF THE DISCIPLES OF CHRIST 

human race; might have been as immortal in honour, as they 
are now in infamy; might have lived unspeakably blessed 
themselves, and the source of unnumbered blessings to their 
fellow-men. 

From these reflections, it must be obvious, that, were there 
no hereafter, and were our highest hopes and aspirations con- 
fined to the present life, still, the grand point in education 
would be the proper training of the moral sentiments. Better 
neglect everything else in education, than this. Nay, if this is 
neglected, the less intellect men have, and the less that in- 
tellect is cultivated, the better. However startling and extrava- 
gant, at first view, this sentiment may appear to some, it is but 
a corollary to the proposition, that lions and tigers are less 
mischievous and miserable in their oion nature, than they 
would be with the superadded intellect of man. 

Let it be noted here, that our reasoning hitherto has pro- 
ceeded on purely philosophical principles — on plain and un- 
deniable matters of fact, presented alike to the observation of 
all, who can and will think. Whether, therefore, revelation be 
true, or untrue — whether there be, or be not a future state of 
rewards and punishments, such as the Bible discloses — still it 
is undeniably plain, that, in the great business of education, 
even with an exclusive reference to human happiness in this 
life, a proper moral and religious training is the grand and 
all-important interest, the one thing needful. But it is no less 
plain, that the Bible in its doctrine and precepts, its hopes and 
fears, rewards and punishments, is the only perfect and in- 
fallible guide to the attainment of this grand object. Con- 
sequently, the Bible is true, or God has designedly organised 
men so that it is essential to their perfection and happiness, 
even in this world, to believe a lie. Yet, to suppose that God 
could have acted thus, would be blasphemy of the darkest 
shade. And, hence, if the Christian Scriptures be calculated, 
in the very nature of things, to produce the highest style of 
man, (as is admitted by all who understand the philosophy of 
man's organisation, not excepting infidels themselves), then it 
does follow, clear as demonstration, that Christianity is from 
heaven; and that to deny this proposition, is to blaspheme 
God.* 

This College was finally removed from Harrodsburg, 
and incorporated with Kentucky University, at Lexing- 
ton, and is now denominated Transylvania University. 
During the year 1840 the charter was obtained for Bethany 
College, and the next year Alexander Campbell was elected 
President of the College, and the College was opened in 
November the first time for the reception of students. 
The Faculty of the College at this time consisted of the 
following professors: A. F. Ross, late Professor of New 

* Millennial Harbinger, 1841, pp. 149-152. 



PROVIDING FOR EDUCATION 363 

Athens College, Ohio, Professor of Ancient Languages 
and Ancient History; Charles Stewart, of Kentucky, Pro- 
fessor of Algebra and General Mathematics; Dr. R. Rich- 
ardson, Professor of Chemistry, Geology, and the kindred 
sciences; W. K. Pendleton, of the University of Virginia, 
Professor of Natural Philosophy, and such of the Natural 
Sciences as came not in the course of Dr. R. Richardson. 
Besides a general superintendency of the Institution, the 
President was assigned Mental Philosophy, Evidences of 
Christianity, Moral and Political Economy. A Professor 
of English Literature, to whom should be assigned Gram- 
mar, Logic, Rhetoric, Elements of Criticism, etc., remained 
to be appointed, with such tutors as the exigencies of the 
Institution might require. 

It will be seen by the limited number of professors that 
Mr. Campbell's plan for a College was not very ambitious 
at this time. Nevertheless, he was building wiser than 
he knew. This was only a beginning with some very able 
men associated with it. Perhaps no College has ever illus- 
trated the truthfulness of the saying ascribed to General 
Garfield, that " Mark Hopkins on one end of a log, and 
a student on the other, will make a University," more 
than Bethany College did throughout its whole history 
under the Presidency of Alexander Campbell. Practically, 
he was the College. The other men associated with him 
were really able in their respective departments, but it 
was Mr. Campbell who gave the stamp which made Beth- 
any College a great power for good. His morning class 
lectures soon became famous. These were a great feature 
of the College. His idea was to make the Bible funda- 
mental as a text-book, and in order to emphasise this fea- 
ture of instruction he spent a half-hour or more every 
morning at the close of the Chapel service in lecturing 
on the Bible. He began with Genesis, and closed the 
session with lectures on the New Testament. 

These lectures had a wide range. They were not 
specially critical, nor were they even exegetical, except 
in a very slight degree. They were discursive, but above 
everything moral and religious. The object was evidently 
to impress young men with the principles that enter into 
the building of character. From this point of view the 
lectures were an eminent success. Hundreds of men 
would bear testimony to the fact that their lives were 



364 HISTORY OF THE DISCIPLES OF CHRIST 

strongly shaped by these lectures. One might not re- 
member anything very special that Mr. Campbell said in 
these lectures, but he would remember that every time 
he went away from them he felt he was a bigger man. 
They had the power to develop growth. They were stimu- 
lating in a high degree in their moral uplift. They broke 
through the conventionalities of most College curriculums, 
and went to the centre of life at once. While they did 
not underestimate the value of intellectual development, 
they emphasised with intense enthusiasm, and an over- 
whelming conviction, that heart-life is essential to any 
worthy real manhood. 

No one who heard these lectures, for even one session, 
can ever get away from their impression upon him. He 
will ever see that great personality, physically, as well as 
mentally and spiritually, remarkably developed, sitting in 
a chair before him, and talking as familiarly about the 
Bible and its application in character building, as if talk- 
ing about the most common and familiar things of life. 
It was partly owing to Mr. Campbell's easy manner, com- 
prehensive sweep, and intense earnestness that the student 
was so marvellously affected. In the pulpit he was equally 
impressive, and yet he seemed not to be conscious that he 
was speaking at all, the task was so easy for him. Stu- 
dents often thought they would like to hear some one 
else in the Bethany pulpit, but one or two experiments 
usually satisfied them. There was at once a cry for the 
" old man eloquent " to take his place again. No one 
in the Bethany pulpit could satisfy the students except 
the man whose right it was to speak there. 

In founding Bethany College Mr. Campbell had the 
principles of his Restoration movement very distinctly 
in view. He felt that the time had come when the Dis- 
ciples must provide for an educated ministry. Most of 
the men who had been associated with him in the great 
work which had already been accomplished had come 
from the various denominations, and some of these were 
well educated, as, for instance, Walter Scott, P. S. Fall, 
James Shannon, B. W. Stone, John T. Johnson, Dr. Robert 
Richardson, Dr. S. E. Shepperd, and others that might 
be named; but a large number of the preachers of the 
Restoration movement had little or no academic training 
at all. Nevertheless, they were most effective helpers in 



PROVIDING FOR EDUCATION 365 

the great work which had to be done. During the period 
through which the movement had come these men did a 
work which perhaps no other men could have done half 
so well. The Gospel which they had to preach was 
specially characterised by simplicity. This was a funda- 
mental feature with respect to the plea which they had to 
make. All abtruse, metaphysical theology was put aside, 
and Christ and Him crucified furnished the staple material 
for every sermon. To believe in Christ, as the Son of the 
living God, and to obey His commandments was all that 
was necessary, on the human side, to make Christians and 
to keep them in the way of life everlasting. In Scriptural 
phraseology, " to know God and Jesus Christ, whom He 
has sent, is life eternal." 

This kind of preaching was a new revelation to the 
world, and the earnest, uneducated men among the pio- 
neers of the Restoration movement could deliver this mes- 
sage with a great deal of power. 

But Mr. Campbell realised that the time had come to 
the movement when this class of men could not be very 
efficiently instrumental in meeting the conditions which 
had arisen. The movement was now passing out of the 
Chaotic period into Organisation and Development. The 
reconstruction time had come. Already the fiat " Let 
there be light " had been spoken. Even some of these days 
of re-creation were passed, and the work already done. 
The movement was going on toward the fully developed, 
thoroughly equipped, and effective Church, just as the 
days of reconstruction of the earth led up to the final end 
in view, viz., the creation of man. Mr. Campbell plainly 
saw that a better educated ministry would be needed for 
the coming days, and Bethany College was intended by 
him to become a centre of educational influence for the 
equipment of such a ministry as would be needed in the 
future. It was an entirely new idea to build a College 
practically on the Bible, to make it the chief text-book, and 
to emphasise its teaching as more important than the 
teaching of all other books in the world. 

It was not accidental that the little village of Bethany 
was the place selected for the location of this College. 
It is better to say that it was providential. No more 
lovely spot, in view of natural conditions, could have been 
found. Every outlook from the College campus is in- 



366 HISTORY OP THE DISCIPLES OF CHRIST 

spiring and health-giving. The spot selected is away 
from the corrupting influence of the world. Everything 
about Bethany lends itself to communion with the great 
Creator. Some have thought that it was a great mistake 
for even Mr. Campbell to locate in such an obscure place, 
but the historian of the future day will perhaps record 
the fact that this very location had much to do with the 
success of the movement which aimed at the restoration 
of the primitive Gospel and Church. 

In the founding of Bethany College we have another 
illustration of Mr. Campbell's supreme faith in the ulti- 
mate triumph of the cause to which he had committed 
everything he possessed. Without any suitable building, 
or a penny of endowment fund, he launched the enterprise. 
Out of his own private funds he furnished $15,000 with 
which to begin buildings, suitable for classrooms, etc. 
He afterwards appealed to the brotherhood for an endow- 
ment fund, and made several excursions through different 
parts of the United States, with a view of soliciting funds 
for this purpose. As his brethren were generally poor 
at this time, he met with only partial success. But un- 
daunted in courage and supreme in the faith that this 
was the right thing to do, and that the College was an 
imperative need, he began the task which would have de- 
terred any one else who was not controlled by the same 
purpose which animated him. He had written some arti- 
cles in the Harbinger for 1839 and 1840 leading up to 
the establishment of the College. In these articles are 
indicated the great aim which was constantly before his 
mind. In one of these he says: 

The cardinal thought in this scheme is our beau ideal of 
education, viz. — that the formation of moral character, the 
culture of the heart, is the supreme end of education, or rather 
is education itself. With me education and the formation of 
moral character are identical expressions. An immoral man 
is uneducated. The blasphemer, the profane swearer, the liar, 
the calumniator, the duellist, the braggadocio, the peculator, 
etc., etc., are vulgar, barbarous, and uneducated persons. But 
such is not the popular opinion. Why? Because, as De 
Fellenberg avers, the formation of character by means of 
schools — i.e. by means of systematic discipline and instruction 
— is a new thought. Schools were first established for other 
purposes; and when established, the formation of character 
was not an element in their system — nor is it so yet. This 



PROVIDING FOR EDUCATION 367 

statement, which certainly is true, deserves the gravest reflec- 
tions of the gravest men; and is, to my mind, a justifiable 
reason — an imperious demand for the new institution to which 
we are calling the attention of Christians and philanthropists 
of every name. We contemplate a scheme in which the forma- 
tion of the physical and intellectual man shall not be neglected, 
but which shall always be held in subordination to the moral 
man. In which, in one word, the formation of moral char- 
acter, the cultivation of the heart, shall be the Alpha and the 
Omega, the radical, regulating, and all-controlling aim and 
object in all the literary and scientific studies, in all the 
exercises, recreations, and amusements of children and youth.* 

It is worth while to give Mr. Campbell's own statement 
of the opening of the College, and the outlook as he saw it. 
He says: 

This Institution commenced its career on the day appointed, 
under more favourable auspices than could have been expected. 
The contemplated number of students were not all in at- 
tendance, a few having been detained through personal or 
family afflictions, and some other difficulties, till the ensuing 
Spring. Seldom have so many students from regions so re- 
mote and various, been assembled at the commencement of any 
literary institution. The Professors also, according to expec- 
tation, were all present — one only, Mr. W. W. Eaton, of St. 
John's, New Brunswick, excepted. The appointment of this 
gentleman to the chair of English Literature at the October 
meeting of the Board, was so recent as to preclude his presence 
at our commencement. Meanwhile, till his arrival, his place, 
in part, is filled by the other Professors, and in part by a 
special teacher appointed pro tempore. 

To organise, arrange, and classify a new Institution, com- 
posed of so many youth of such diverse studies and attain- 
ments, from the Grseca Major a, and various branches of mathe- 
matical and physical sciences, down to the elements of litera- 
ture, without any previous knowledge of their habits, 
proficiency, or the methods of instruction under which they 
had been so far educated — is a task and a labour which none 
but the initiated and experienced can comprehend. 

We have already formed more than twenty classes. Of 
these the first meets at half-past six in the morning. To form 
and establish that most healthful and useful habit of rising 
early, I chose that early hour for my lectures on sacred history, 
for Bible-readings, and worship. My residence being just 
three-fourths of a mile from the College, gave me for November 
and December, a very invigorating exercise of riding or walk- 
ing that distance every morning before daylight. For Janu- 
ary and February, Professor Stuart will occupy that hour, 

* Millennial Harbinger, 1840, pp. 157-158. 



368 HISTORY OF THE DISCIPLES OF CHRIST 

while I occupy his from eight to nine. Our classes are not 
all disposed of till about half-past four in the evening. 

Having been no little retarded and disappointed in getting 
some rooms of our College edifice finished before this time, we 
have to contend with the difficulties of having the classrooms 
in the Steward's Inn. Studying, reciting, and boarding in one 
edifice, though spacious, is by no means so desirable. A de- 
gree of confusion under the best police imaginable is, in such 
cases, inevitable. This calls for greater labours on the part of 
the Professors, and occasions more discipline than would likely 
occur under our anticipated arrangements. We expect to be 
in the College edifice early in the Spring. It affords, however, 
this advantage, that a more intimate acquaintance is formed 
with the manners and habits of every pupil than is possible 
in other circumstances, it being almost impossible to conceal, 
for any length of time, any impropriety of behaviour from the 
observation of some of the professors. 

We are peculiarly happy, in the main, in the assortment of 
students which has fallen to our lot. About one-third of them 
are professors of religion; and with a very few exceptions, 
they are all good students. I have seldom known so many 
diligent and orderly students, in the same aggregate, in any 
Institution. We have had, indeed, a few cases of discipline; 
and, from the evident good effect of these, we are confirmed 
in our opinion that a prompt, decided, and impartial course, 
will, notwithstanding the great defects in family culture and 
discipline, in most cases succeed well; provided, only, that 
corresponding efforts are made to increase the intelligence and 
moral feeling of the subjects of such disciplinary proceedings. 

It is worthy of remark, however, that those pupils who are 
pampered and indulged at home, whose passions are gratified, 
and whose habits are measurably left to the capriciousness of 
youthful impulse, are easily distinguished from those whose 
better fortune it is to have more prudent and strict parents — 
parents that do not regard luxurious eating, drinking, amuse- 
ment, and all manner of indulgence as the best tokens of 
parental tenderness and affection, and the great end not only 
of education, but of human life. Solomon the Wise gives some 
useful hints on this subject ; amongst which will be found some 
of considerable value even yet — such as, " He that loveth his 
son chastens him betimes," and " Train up a child in the way 
he should go, and when he is old he will not depart from it," 
" Folly is bound up in the heart of a child, but the rod of 
correction " (or strict discipline) " will drive it far from him." 

From the indications before us, and the experiment begun, 
we are more sanguine than ever that if the Christian and benev- 
olent public will second our efforts and our enterprise, as we 
are confidently of opinion that they ought, our begun Insti- 
tution can and will be made a source and foundation of exten- 
sive blessings to society, both civil and religious. But from an 
exhibit of all that has been actually donated or subscribed to 



PROVIDING FOR EDUCATION 369 

this institution, which we intend soon to publish, it will appear 
that we have not been seconded with that liberality of feeling 
and assistance which an undertaking of such magnitude and 
promise would seem to command. The times, we admit, are hard, 
and form a very plausible and handsome excuse for those who 
believe more in investments in the various stocks and specula- 
tions of this day, promising ten, twenty, or fifty per cent, per 
annum, than in those stocks which, though they promise ten 
thousand per cent. , through ages of ages, do not instantly fill 
the pocket with the filthy rags or tinkling symbols of our com- 
mercial and political currency. But we yet anticipate the 
liberality of the Christian and benevolent portions of our 
country, and will yet suffer our patience to have her proper and 
full effect* 



The next year, in the July number of the Harbinger, 
the first list of donations to the College was published, 
and this publication shows that $17,688.00 had been 
pledged, and $7,923.00 had been paid. During this time 
the College building proper, four stories, 83 x 45, a Stew- 
ard's Inn, 107 x 36 feet, four stories, had been completed, 
and one wing of a mansion house, 17 x 24 feet, two stories, 
was well on the way to completion. Accommodations 
were ready for 150 students at the opening of the next 
session. 

The catalogue for the second session showed 156 matricu- 
lates, representing eleven states, and the College com- 
mencement July 4, 1843, the second anniversary, was 
attended by about 1,500 people. Phillip S. Fall, of Ken- 
tucky, was present at the second anniversary, and was 
added to the Board of Trustees. Mr. Fall was a well 
educated man himself, and for a considerable length of 
time conducted a female college at Frankfort, Ky., which 
was one of the best of its kind in the state. In the 
Harbinger for March, 1843, another list of donations was 
published, amounting to $25,370.75 in subscriptions, and 
$11,681.66 paid, so that the whole amount subscribed in 
the two years reached the handsome sum of $43,169.00 and 
cash paid $21,922.82. 

As a specimen of the kind of moral instruction which 
Mr. Campbell gave to his students, it is thought proper 
to print the whole of his address at the Commencement 
exercises of the College, July 4, 1843, entitled " Valedic- 
tory Address to the Students of Bethany College." 

* Millennial Harbinger, 1842, pp. 34-36, 



370 HISTOKY OF THE DISCIPLES OF CHRIST 

Alas, with all our firm purposes, and our most sanguine 
hopes and wishes, we all shall never meet again in this place; 
and, indeed, in no other place on earth — perhaps not to all 
eternity ever meet as members of one and the same community. 

How very impressive and solemn the reflection that a scene 
is now transpiring never again to be repeated, — that in the 
great drama of our social existence this scene occurs but once 
to all eternity; and yet its aspects and bearings upon our 
future existence and character may be lasting as the infinite 
cycles of endless duration. This view of this solemn crisis 
calls for a few valedictory remarks. Accept, my young friends, 
a few reflections, and a word of advice from one who cannot 
but feel a peculiar interest in your future course and destiny. 

With most of you, gentlemen, myself and the other members 
of the Faculty of this College, have formed a very pleasing and 
agreeable acquaintance. The relations hitherto subsisting be- 
tween us have been of the most intimate and responsible char- 
acter on both sides. They are such as cannot fail to impart a 
very intimate knowledge, not indeed of our mere intellectual 
constitution, but of our whole moral temperament, habits, and 
dispositions. You know us and we know you, in ways and 
manners in which others know us not, and in which you can- 
not so well know each other. I repeat that our acquaintance 
with the most of you, — nay, indeed, with all of you, — is such 
as to interest us all more or less in your future destiny. 

In the first place, then, your various talents, acquisitions, 
and habits, to say nothing of circumstances, may afford you 
an opportunity of forming characters and of filling places in 
society of no ordinary importance to yourselves and to that 
community in which you are to employ all those faculties and 
acquisitions in the various relative duties of our social exist- 
ence. 

Many of you have not only heard from us the adage that 
" educated mind governs the universe," but are also capable of 
comprehending its great and solemn import. If this be true 
of the Supreme Intelligence Himself, it is also true of all the 
great functionaries by which He executes his purposes in the 
government of every department of the world. I care not how 
loudly envious ignorance may prate against learning, nor how 
the uneducated portions of society may seem to disparage its 
possessors, man is so constituted and the world so formed 
that superior intelligence, associated with moral excellence, 
must give an authority and power to bless, to which inferior 
intelligence and excellence must bow in proper time and place. 

Not only will an afflicted patient, when seized by some por- 
tentous malady, seek for the most skilful physician; an in- 
jured client, in some pressing emergency, employ the ablest 
counsel; but society itself, whether political or religious, will, 
in every important crisis, select those whom nature, education, 
and moral excellence, have made conspicuous to fill those high 
and lofty places of important trust, or to discharge those 



PROVIDING FOR EDUCATION 371 

weighty responsibilities which involve the supreme interests of 
a people or embrace in the wide range of their operations the 
more enduring fortunes of posterity. As when a fierce tem- 
pest breaks upon the mighty ocean, and bears upon the sum- 
mit of its mountain billows the feeble bark of man's creation, 
the most skilful mariner is called to the helm, and the lives 
and fortunes of all committed to his hands; or, as when a 
country is assailed by some invading foe, the bravest patriot, 
and most distinguished soldier is made commander-in-chief; 
so in every great emergency, and in all the other relations and 
crises of society, the man that is best qualified for the oc- 
casion, whose education and character best qualify him to 
serve the public in that capacity, will, in every well regu- 
lated community, be called to that place, despite of all 
that envy, ignorance, and superstition can urge against his 
claims. 

But, gentlemen, when I speak of educated mind, by that 
epithet you know that I include more than mere intellectual 
development — more than mere literary and scientific attain- 
ments. True, indeed, that the cultivation of the intellectual 
powers in the habits of acquiring and communicating intelli- 
gence, and the acquisition of just views of nature and religion, 
of literature, science, and art, and also the expansion and 
corroboration of these faculties are all-important parts of edu- 
cation, are essential to the full and perfect moral advancement 
of our spiritual and social nature; still all this falls essen- 
tially and radically short of our conceptions of a good or 
complete education. 

With us it is a settled point, that, could any one mind 
possess all the intellectual powers, acquisitions, and resources, 
of the three great master spirits of modern science, — Bacon, 
Locke, and Newton, — and with them survey physical, intel- 
lectual, and moral nature — scale the heavens — traverse the 
orbit of every planet belonging to seventy-five millions of 
suns; — could he compute all the forces, sum up the series of 
all their various movements, and penetrate into their peculiar 
mechanism; and could he analyse our own planet, detect its 
peculiar structure, explain all the laws of its various' and 
mysterious strata, enumerate and expound all its subtle 
elements, their numerous and various combinations in its 
mineral, vegetable, and animal creations, and then take to 
himself the well fledged wings of the strongest imagination, 
and fly off into all the metaphysical subtleties of matter and 
spirit — define their respective boundaries — contradistinguish 
their differential attributes — compute their abstract and com- 
bined influences in all the physical and mental phenomena 
with which the universe abounds ; I say, could he thus develop 
and comprehend all, and more than all, mortals ever knew of 
things terrestrial and celestial — of things concrete and abstract 
— if jet his spiritual nature, his moral powers, and capacities 
were a moral desolation — his heart convulsed with the work- 



372 HISTORY OF THE DISCIPLES OF CHRIST 

ings of a towering ambition, an inordinate selfishness, and 
the impulses of unbridled sensuality — his soul alienated 
from God and devoted to the pursuit and enjoyment of the 
forbidden pleasures of sin — he is an uneducated man, in the 
proper sense of that much abused and greatly perverted 
term. 

Thus contemplated, man, in the zenith of all his intellect- 
uality, enslaved to passion, is but a splendid ruin — his soul a 
waste and howling desert — without a single oasis, without one 
green or bright spot on which hope can look with any pleas- 
ing anticipation. His cultivated intellect, and his giant 
powers — his stores of literature and science, make him greatly 
capable of extending mischiefs — of ruining thousands or mil- 
lions. The moral atmosphere around him is filled with a 
deadly contagion — his breath is more destructive than the 
simoom of the desert — his example a pest more to be dreaded 
than the sword of the conqueror — than the fires of the In- 
quisition. We need not expatiate on the deeds of a Nero, a 
Caligula, a Danton, or a Robespierre. A single Voltaire, by his 
writings and his conversations, is a greater curse and more 
to be deprecated than two Napoleons. A Napoleon has strewed 
the field of war with bones of slaughtered legions; while a 
Voltaire has replenished hell with untold multitudes of in- 
fidels and debauchees. The one makes the earth to tremble 
under his war chariots, his mounted and mail-clad warriors — 
he shakes the heavens with the clangor of his trumpets and 
the thunder of his cannon — he entails years of lamentation 
and bitter sorrows to bereaved parents and heart-broken wid- 
ows; while the other has caused the regions of the lost to 
resound with the eternal wailings of destroyed multitudes, de- 
luded by the delicious poison of his pernicious eloquence, and 
made to drink down eternal destruction in the medicated wine 
of his delusive yet bewitching reasonings. 

We have not yet been taught the arithmetic of everlast- 
ing ruin; and no algebraic process can compute the mischief 
which a single Hume, Volney, Voltaire, or Bulwer, can se- 
cretly infuse into the hearts of a nation by the fascinations 
of a tasteful and bewitching style, and a fancy capable of 
the ingenious fictions and enchanting plots of forbidden 
pleasure. 

But we all can make the contrast between an ambitious 
Caesar, deluging the earth with blood for the sake of empire, — 
a Tamerlane, desolating India, Persia, Egypt, and the fairest 
portions of Asia at the impulse of the accursed lust of power 
and insatiate domination, — a profane Mahomet, laying waste 
the garden of the world at the bidding of his demon passions, 
of fraud and friction; I say, we can compare these master 
spirits of iniquity, transgression and sin, these mighty actors 
in the desolations of the world, with the Apostles of humanity, 
the philanthropists and public benefactors of our race, who 
have, in the chastened strains of heaven-taught poetry, or by 



PROVIDING FOR EDUCATION 3T3 

the eloquent pleadings of a divine benevolence, or by useful 
inventions in the arts of human improvement and civilisation, 
advanced the cause of humanity, emancipated the world from 
the bondage of ignorance, superstition, and error. We can 
point to a Claude of Turin, a Wickliffe of England, a Luther 
of Saxony, a Tyndale, a Zuinglius, a Howard, a Clarkson, a 
Franklin, a Washington bestowing their numerous and various 
benefactions on our races; all tending to human advancement 
in science, useful arts, morality, religion, and happiness. For, 
my young friends, all power is less than the power of blessing — 

.... Oh, how Omnipotence 

Is lost in love! Thou great Philanthropist, 

Father of angels, but the friend of man, 

hast taught us that philanthropy, evangelical philanthropy, is 
but another name for morality, religion, and happiness. 

The acquisition and confirmation of virtuous habits is, there- 
fore, young gentlemen, an essential item, the most funda- 
mental and all-pervading element of a rational education: — 
nay, it is the very aim and grand object of it all. Without 
this, all learning, all science, all art, is vain or useless, or 
worse than useless to the possessor. On this point, however, 
we are all agreed — theoretically at least, agreed. 

I would, then, my young friends, at present remind you of 
but three things : — 

First, there are no holidays in the school of virtue. All her 
days are, indeed, holy days; but there is no vacation in her 
school. Her sessions are not for months nor years, but for life. 
In other branches and schools of education frequent interludes 
are necessary ; for we have all learned, with King Solomon, that 
" much study is a weariness of the flesh." This many of you 
have fully proved. You, therefore, occasionally need to un- 
string the bow of your intellectual application. Your physical 
energies can be expended, and therefore need to be recruited. 
Every mental effort wastes a portion of our animal vigour. 
You have, gentlemen, merited, and you need, a respite. But I 
would deeply impress it upon your attention that there is no 
respite in the school of moral culture. Wherever you go, 
whatever you think, say, or do, not only are the claims of virtue 
ever constant, imperious, and obligatory, but your course is 
either backward or forward, upward or downward. On her 
altars the fire forever burns. She must be worshipped in every 
impulse, volition, action, passion of the soul. Her discipline 
must be habitual. She must reign queen of all your thoughts, 
words, and actions. It is, however, a pleasing reflection, that, 
when we choose a virtuous course of action, habit not only 
makes it easy, but natural and delightful. To a mind intent 
on truth, justice, and goodness, the highest gratification is 
correspondent action. The labours of the lyre and the toils 
of the piano are enchantingly delightful to the amateurs of 



374 HISTOEY OF THE DISCIPLES OF CHRIST 

music. To the miser there are no toils in counting his gold. 
The lover is never fatigued in revealing his passion to his 
mistress. And hence it is that " wisdom's ways are ways of 
pleasantness, and all her paths are paths of peace." 

But in the second place, gentlemen, industry is just as 
necessary to forming and strengthening these habits as it is to 
acquiring either learning or wealth. No man can excel in 
earth or heaven, in time or to eternity, without industry. 
Talent and industry are the two main pillars of all human 
greatness. The one, without the other, cannot excel. But in- 
dustry, without talent, will do more than talent without in- 
dustry. A thousand become great and good by industry for 
one who is either great or good by genius or natural birth. 
Self-denial is therefore as necessary in rising to eminence on 
earth as in heaven — as necessary to becoming a scholar as a 
saint. Wherever labour is counted a disgrace, learning, vir- 
tue, and religion, are at a low ebb. There are no drones in 
Virtue's hive. Neither loungers nor loafers are found in the 
porticoes of literature, science, or virtue. 

I congratulate many of you, my young friends, on your in- 
dustrious habits. Some of you are models of industry and 
attention to business. You need but to persevere to be both 
great and good : I mean, to be honourable and useful men ; for 
this, with me, is the standard of human greatness and good- 
ness. I need not tell you what industry has done in the 
schools of human greatness. Inquire for the greatest King in 
Israel, the greatest prince in Greece, Rome, England, Prussia, 
Sweden; you will find that they were individually the most 
industrious and laborious men of their respective generations. 
Who of American philosophers, orators, statesmen, scholars, 
theologians, physicians, etc., have risen to the highest degree 
of eminence in their respective callings ? Like Newton, Bacon, 
Locke, they were as much distinguished for labour as for genius. 
Those who, like the present Lord Brougham, sleep five hours 
and labour sixteen ; or, like our late lamented Attorney-General, 
distinguished alike for genius and learning, have been the 
architects of their own fortunes by their superior industry and 
great devotion to some worthy object. Industry, however, is 
not pre-eminently worthy of regard and cultivation because of 
its indispensability to the acquisition of learning, wealth, or 
fame ; but because no man can be strictly moral without it or 
eminently honourable, useful, or happy, but in the continued 
practice of it. 

I shall not, however, lecture you to death on a subject on 
which most of you have frequently heard me before; but will 
simply add, what I presume you will admit, that, on this sub- 
ject at least, there is no incongruity between my theory and 
my practice. I would then have you to know that whatever 
influence I may have acquired, and whatever good I may have 
been the humble instrument of accomplishing, I owe pre- 
eminently to this course. With me, indeed, it has long since 



PROVIDING FOR EDUCATION 375 

been a habit, without the necessity of a single effort. I was 
early taught the following lesson : 

"But what truth prompts, my tongue shall not disguise: 
The steep ascent must be with toil subdued; 
Watchings and cares must win the lofty prize 
Propos'd by heaven — true bliss and real good. 
Honour rewards the brave and bold alone; 
She spurns the timorous, indolent, and base; 
Dangers and toil stand stern before her throne, 
And guard, so Heaven commands, the sacred place. 
Who seeks her must the mighty cost sustain, 
And pay the price of labour, care, and pain." 

Finally, gentlemen, in bidding you a cordial and affectionate 
adieu, I would only add, that we desire you to remember, not 
only on your journey home, but when at home, and where- 
ever you may go, that you either are, or have been students 
of Bethany College. If not the first fruits, you are either 
the buds or blossoms of her future hopes. She is struggling 
into life; and as she is ambitious to be distinguished not 
merely for her literary and scientific standing amongst the 
American Colleges, but for her supreme regard to moral cul- 
ture and moral eminence, you will be inspected with a jealous 
eye by her friends, and also by her enemies, if any such she 
have. It is as much in your power now, in her infancy, to 
honour her, as it will be in her power hereafter to honour you 
in your maturity. I do not mean to say that you should 
merely utter a good name for her; for this I believe all, or 
almost all of you, are both able and willing to do. But I 
supremely desire, and earnestly request that you will honour 
her by your virtues. This is all we ask; and in asking this, 
we tender you the best advice we could give, since to be 
virtuous is to be useful, honourable, and happy. 

That you may not only safely arrive at home, enjoy a pleas- 
ant vacation, and return to your studies with new energy ; but 
that you may pass honourably and usefully through life, be 
useful citizens of the state, excellent and exemplary members 
of the Church, and ultimately attain to the resurrection of the 
just, is my unfeigned desire, and I believe, also, of every mem- 
ber of the Faculty.* 

We have now seen the beginning of two important 
Colleges that are hereafter to occupy a prominent position 
in the Restoration movement. Education is henceforth to 
be co-ordinated with evangelism, and when these two are 
made to co-operate with each other, as was the aim of the 
pioneers of the Restoration movement, then will be realised 
something of the ideal which Mr. Campbell set before 
himself and those who were associated with him. It was 

* Millennial Harbinger, 1843, pp. 365 to end. 



376 HISTORY OF THE DISCIPLES OF CHRIST 

the day of small things with regard to education, but it 
was the beginning of great things which would afterwards 
be realised in the oncoming days. 

I have given considerable space to the inauguration 
of these two Colleges because they mark a very distinct 
period in the progress of things. They both look forward 
to an educated ministry, and this would mean an attack 
upon the cities as well as the country and villages with 
the great plea which the Disciples were making. As has 
already been remarked, their teaching eldership was an 
important factor in the success of the country churches, 
but it would not work in the cities. Perhaps it was never 
faithfully tried with such elders as were properly in the 
program for which the Disciples contended in their scheme 
of Church organisation. But, however this may be, it is 
certain that it had not been a success in the city churches, 
and as there were very few educated preachers at that 
time, the city churches had themselves very largely been 
failures, so far, at least, as growth in numbers was con- 
cerned. Many of these city churches had remained sta- 
tionary, or else had grown less influential than they were 
during the first few years of their existence. This fact 
made a strong impression upon Mr. Campbell's mind, as 
well as upon the minds of others who thought about the 
matter, and this was doubtless one of the considerations 
taken into account, in reaching the conclusion that Col- 
leges must become important factors in the future de- 
velopment of the Restoration movement. 

Going back to the year 1840, it is easy to see that the 
forward movement in educational matters had in no way 
lessened the evangelistic zeal of the Disciples. The re- 
ports from the evangelistic field are very encouraging. 
Such evangelists as John Smith, John T. Johnson, John 
Allen Gano, R. C. Ricketts, B. F. Hall, etc., were very 
active in Kentucky, while in Indiana such men as John 
O'Kane, Benjamin Franklin, Elijah Goodwin, L. H. Jame- 
son, and John B. New, were equally successful in winning 
souls to Christ. In Missouri great things were also accom- 
plished under the leadership of such men as T. M. Allen, 
Jacob Creath, Jr., Samuel Rogers, Allen Wright, and a 
number of other efficient evangelists. In Illinois the good 
work was carried on by B. W. Stone and a number of 
other earnest proclaimers of the Ancient Gospel. At the 



PROVIDING FOR EDUCATION 377 

same time progress was made in many other directions 
under the leadership of evangelists whose names will be 
mentioned at the proper time. 

In looking over the reports of these men, it is evident 
that at least 2,000 converts were made every three months, 
and perhaps many more, for undoubtedly the reports from 
the field represent only a small portion of the work done, 
as many evangelists did not report accessions at all, and 
in any case only a part of the field is comprehended in 
the reports made. While the statistics are far from being 
trustworthy, as covering the whole ground, it is fair to 
estimate that not less than 20,000 additions per annum 
were made during the next decade, beginning with 1840. 
Of course there were losses to be subtracted, both by death 
and otherwise, so that perhaps the net gain per annum 
should be placed at about 15,000, and this would make the 
number of Disciples., when we reach the year 1850, about 
200,000, which estimate perhaps is not far from the facts 
of the case. 

Considering that this success had to be achieved in 
the face of the most violent opposition that can be imag- 
ined, it is certainly a strong proof that the plea which 
the Disciples made had much in it that met the popular 
demand. The people were tired of the sights and sounds, 
the mystic interpretations of the Scriptures; the utter 
want of definiteness as to the terms of salvation, the 
uncertainty as to time and place, when assurance of sins 
forgiven could be realised, and the complex systems of 
theology, which the preachers vainly tried to make the 
people comprehend, all contributed to an environment 
which invited Disciple preachers to enter and occupy. 
They had also the courage of their convictions, and the 
spirit of self-sacrifice which enabled them to deny them- 
selves of every comfort, often going without money and 
without price to doors that were opened to the knocking 
of the simple Gospel, as it was proclaimed by the Restora- 
tion preachers. These preachers seldom would not heed 
a Macedonian cry, and never, if it was possible for them 
to answer it. 

Thus the glorious work went on, and it is a real in- 
spiration to read the letters of these pioneer evangelists 
as they tell of the struggles and triumphs, the bitter oppo- 
sition and the victories, the suffering for Christ's sake, 



378 HISTORY OF THE DISCIPLES OF CHRIST 

and the joy of final success. As all this is depicted most 
vividly in their short but usually very comprehensive com- 
munications, it is hoped that some time some one may 
gather all these letters from the beginning of the move- 
ment up to the year 1850, and publish them in a volume. 
It would be a most interesting volume for the preachers 
of the present day to read, and would be full of inspiration 
as well as of much instruction that is needed at the present 
time. 

The year 1841 was made memorable on account of a 
union meeting which was held in Lexington that year, 
beginning the second day of April, to attend which all 
the religious parties had been cordially invited. This 
meeting had been proposed and advocated by John T. 
Johnson, who was always in the front rank of every move- 
ment in favour of Christian union. He had realised a 
taste of it in the union between the " Reformers " and 
" Christians," and his great heart fairly palpitated with 
joy in the prospect of a still wider union of the followers 
of Jesus Christ. His proposition met the view of Mr. 
Campbell, who wrote to him in the following language: 

" Beloved Brother Johnson : 

Your motive is an excellent one, and I will travel one 
hundred miles out of my way to attend such a meeting in 
Kentucky, on my return from Washington the ensuing Spring. 
Let us have a real big meeting on the subject of Union, on 
Truth, and in Truth." 

Although this invitation was extended to all denomina- 
tions, as a matter of fact, not one representative partici- 
pated in the meeting, except Dr. Fishback, who was al- 
ready practically in sympathy with the Disciples, and 
actually united with the Church at Lexington shortly after 
the meeting. Truly has it been asked, where were the 
leaders among the Methodists, Baptists, and Presby- 
terians? 

However, the union meeting was held according to 
appointment, and continued for three days. In view of 
the importance of this meeting, it is believed that a full 
report of what took place, as well as Mr. Campbell's 
animadversions upon the same, should be carefully pre- 
served, therefore we quote the account as given by the 
Secretaries, H. B. Todd and G. W. Elley. 



PROVIDING FOR EDUCATION 379 

Agreeably to the above public notice a very large audience 
assembled in the Christian meeting house in Lexington, Ky., 
at eleven o'clock. After prayer and praise, Brother J. T. John- 
son explained the object of the meeting, and moved that 
Brother Asa R. Runyan, of May's Lick, be chosen president, 
and H. B. Todd and George W. Elley, secretaries. Unani- 
mously adopted. 

The meeting being thus duly organised, Brother Johnson 
offered the following resolution, which was read, and after a 
short discussion carried unanimously in the affirmative : — 

Resolved, That Christian union is practicable. 

It was then, on motion of the same, 

Resolved unanimously, that Brethren Fishback and Camp- 
bell be requested to address the convention on the subject of 
the foregoing resolution, in the order of their names. 

The Convention then adjourned till half -past two o'clock. 
Met according to adjournment at half -past two p.m. Dr. 
Fishback then addressed the audience for about two hours. 
An account of the position sustained by him in the discourse, 
and the discussions growing out of it, will be found below. 

On motion of Brother Campbell, it was then 

Resolved, That the discourse of Brother Fishback, and those 
to be delivered during the meeting, be made the subject of free 
inquiry and criticism. 

On motion of the same, 

Resolved, That Brother Shannon be requested to deliver, at 
seven o'clock this evening, a discourse on the sin of schism. 
Adjourned till seven o'clock. 

In pursuance of the foregoing resolution, at the time ap- 
pointed, Brother Shannon delivered a discourse; in which, 
after showing that all who sincerely love the Lord Jesus, 
and truly believe on Him, could be united in one holy and 
happy brotherhood without any sacrifice of truth of con- 
science, he proved from various scriptures, and especially from 
the fifth chapter of Galatians, that sects among Christians 
were ranked by Paul among the works of flesh (such as drunk- 
enness, etc.) which exclude men from the kingdom of God. 

Adjourned till half -past ten o'clock next morning. 

Saturday morning met according to adjournment. Brother 
Campbell then addressed the meeting till half-past four p.m. 
(with exception of a short intermission for dinner), in proof 
of the following proposition : — 

Resolved, That the union of Christians can be Scripturally 
effected by requiring a practical acknowledgment of such 
articles of belief and such rules of piety and morality as are 
admitted by all Christian denominations. 

Adjourned till seven p.m., after which hour the Convention 
was occupied during the evening in the discussion of the first 
discourse. 

Dr. Fishback, in his address, and in the discussion of it in 
reference to Christian union, maintained that the first object 



380 HISTOEY OF THE DISCIPLES OP CHRIST 

ought to be to give to the Scriptures in the view of the mind 
their appropriate divine origin, authority, and use — not merely 
as a sufficient rule of faith and practice in religion, but also 
as the only means of spiritual ideas, knowledge, and faith; 
and to place Jesus Christ as the Light of the World, and as 
Prince and Saviour upon his throne. 

He maintained that religion, or the knowledge of God, be- 
fore the fall was natural to the state of man, but since the fall 
it has not been, on account of the change that has taken place 
in his relation to God and to spiritual things by sin, and 
that it entered the world by revelation after the Fall, and has 
ever existed only by its influence. He affirmed that natural 
religion, or Deism, is false, and has in fact no proper existence 
independent of revelation, and that it is a product of a Pagan 
tradition and of false philosophy of the human mind, and was 
incorporated with Christianity in an early period of its his- 
tory, and involves in it the denial of the total depravity of 
man so far as the knowledge of God and of spiritual things is 
concerned, and denies that God and the fact of the creation 
of the heavens and the earth out of nothing are objects of faith 
according to the Scriptures, or in the Scriptural use of the 
term. 

He maintained that the assumption of natural religion 
without revelation supersedes, nullifies, and denies the divine 
origin, instrumentality, and the use of the Word of God as 
the means of obtaining spiritual ideas and of communicating 
original spiritual knowledge and of converting the world, and 
creates the necessity for the doctrine of the immediate physical 
operation of the Spirit in the production of faith, instead of 
the spiritual moral influence by the word in the record God 
hath given of his Son, and makes the faith of that word no 
better than the faith that Simon Magus had. 

He alleged that the Spirit of God has ever been essentially 
omnipresent, but after the sanctification and exaltation of 
Jesus Christ he was graciously poured out and continues 
poured out, and is graciously omnipresent to bless the word of 
the Gospel wherever it is faithfully taught, and used for the 
conversion of sinners and for the sanctification of the saints. 

He attributed the divisions among professedly Bible Chris- 
tians, and the prevalence of sectarianism, and the existence of 
Roman Catholicism to the want of true views of the divine 
origin, authority, and use of the word of God in religion and 
morality, and unscriptural views of Jesus Christ as Prince and 
Saviour and Lord of all. 

On the subject of baptism he maintained that without con- 
tending for the truth of any particular view of the mode or 
subject, there is Scriptural ground for an honest difference of 
opinion among the sincere Disciples and followers of Jesus 
Christ, laid in the weakness and imperfection of man, and 
that they ought not to disown one another at the Lord's Table 
as Christians on account of their difference. 



PROVIDING FOR EDUCATION 381 

Monday morning at nine o'clock, the meeting was again 
introduced by prayer and praise, and a free and full conversa- 
tion continued by interrogation, explanations, and general 
remarks upon the points made and defended by Brethren 
Shannon and Campbell. A vote was then taken upon the 
resolution of Brother Campbell, which was carried unani- 
mously in the affirmative by an immense congregation. 

An invitation was also affectionately given to all persons to 
offer any objections which they might have, in the way either 
of inquiry or discussion. 

The meeting then adjourned after passing the following 
resolution : — 

Resolved, That the Bible, and the Bible alone, is a sufficient 
foundation on which all Christians may unite and build to- 
gether, and that we most affectionately invite all the religious 
parties to the investigation of this truth.* 

It is certainly very remarkable that Mr. Campbell should 
have addressed the meeting from half past ten in the 
morning until four in the afternoon, with the exception 
of a short intermission for dinner. The people were there 
for business, and were evidently deeply interested in the 
great subject which had brought them together, and they 
were not, therefore, influenced by the style of to-day when 
an address must not exceed thirty minutes if it is listened 
to with patience. It is worth while also just here to give 
Mr. Campbell's comments upon this meeting, and especially 
what he says about William F. Broaddus, as this will 
illustrate, not only Mr. Campbell's views with respect 
to Christian union, but also the sectarianism of those with 
whom he had to contend. He says: 

If the Prince of Peace, his doctrine, miracles, passion, and 
death, were misconceived, misrepresented, and perverted to 
his dishonour and that of his cause and people, it is not to 
be regarded as an object of wonder and astonishment that even 
now the sons of peace, the friends of Christian union and 
holy co-operation in the Christian kingdom, with their schemes 
of benevolence and peace offerings, should be misunderstood, 
calumniated, and reprobated by many of the partizan leaders 
of the present disputatious and sectarian age. Partially ac- 
quainted with the workings of this schismatical spirit, its way- 
wardness, pride, intolerance, and proscription, I confess I am 
one of those who were by no means sanguine that a move on 
the subject of union made by any of us, would meet with a 
favourable regard from the thorough partizan and well pen- 

* Millennial Harbinger, 1841, pp. 258-200. 



382 HISTORY OF THE DISCIPLES OF CHRIST 

sioned leaders of the people, who owe to a partizan creed, to 
a partizan conscience, and to the spirit of war, their position 
and influence in society. Still, I was pleased to hear of a 
union meeting however proposed and undertaken, knowing 
that the discussion of the great questions involved in that sub- 
ject must be auspicious to the cause of truth and to the ad- 
vancement of those holy principles which are destined, at no 
very distant day, to triumph over everything that now opposes 
their onward and upward march. 

True, indeed, I anticipated that a union meeting, so far at 
least as the Baptists were concerned, proposed by our breth- 
ren in Kentucky, would not appear to them quite so congruous 
as though it had emanated from those associations that did so 
magnanimously and piously excommunicate us from the king- 
dom of God, and treat us as aliens from their spiritual common- 
wealth. 

The customs of society, political, and sectarian, have made it 
courteous and just that the stronger and prescriptive party 
should first rescind their anathemas and tender the olive 
branch of peace to the weaker and more aggrieved party, and 
thus open up the way for a better understanding, and a more 
liberal and just administration of their affairs, as preliminary 
to a holy and cordial co-operation in the way of truth, and 
peace, and righteousness. But so it was, that sundry indica- 
tions of an era of better feelings, and some private propositions 
of union on the part of the Baptists, encouraged and embold- 
ened our brethren in Kentucky, who have ever been forward 
to propose union, and to sacrifice much for it, dispensed with 
usual formalities, and issued an invitation to meet in conven- 
tion and discussion on this all-absorbing question, in reference 
to which ten thousand prayers daily ascend to heaven from all 
the pure hearts in all the four quarters of the world. 

I was glad of the occasion on two accounts : — First, because 
while always advocating the cause and peace and union among 
all the children of God, I had, times without number, been 
assailed and calumniated as engaged in raising up and in lead- 
ing a new sect. In refutation of this imputation, I have been, 
perhaps, always too ready to sacrifice views and feelings — 
everything but the essential elements of life — the gospel insti- 
tutions in their naked facts and documents ; and to seize every 
indication of repentance or a change of views and feelings on 
the part of them who have so inconsiderately, so zealously, and, 
we think, wantonly, imagined, and plotted our ecclesiastical 
destruction, and to convert it into a token for good, a symptom 
of returning reason, and to meet it in the spirit of meekness, 
mildness, and forgiveness. In the second place, if the schism 
now existing between them and us be a sin against the Lord 
of all, against the constitution, peace, dignity, and prosperity 
of the Christian kingdom, it lies not at our door! We have 
given to the world, to heaven and earth, a fresh pledge that we 
are for peace, union, and co-operation, with all who love the 



PROVIDING FOR EDUCATION 383 

kingdom and the appearing of our Lord and Saviour Jesus 
Christ. 

The terms of union discussed were equal, and equally hon- 
ourable to all parties, requiring no greater concession from any 
one party in Christendom than from another. The adoption of 
the Bible, the whole Bible, and nothing else but the naked book 
of God, as the expression of our faith, the guide of our wor- 
ship, and the code of our morals. — We agreed to ask no more 
from others than we were willing to offer ourselves — the con- 
cession, surrender, and abandonment of every tradition, form, 
or custom, derived from our fathers, not clearly found on the 
pages of revelation. 

How then, gentle reader, think you was the overture met? 
An old Methodist preacher, perhaps in his dotage, issued his 
card denouncing the meeting, and attempting to calumniate 
those as of some damnable heresy who sought the union of all 
good men. And still less to have been expected, and more to 
have been deprecated, Elder W. F. Broaddus issued, under 
date of March 25th, an order prohibitory of the Baptists in 
Kentucky coming to the meeting at all. Having learned that 
our friend Broaddus had either volunteered or been invited 
into Kentucky to rally and command the broken forces of the 
party, I could not but admire with what graceful ease the 
Reverend Gentlemen, as Metropolitan of the State, issued his 
first bulletin, and with what promptitude and ready acquies- 
cence the denomination venerated the signal and kept within 
their tents. He, however, ventured within the amphitheatre, 
and dared to be a silent spectator and attentive auditor — an 
approach so awfully responsible, as, in his judgment, to be 
jeopardised by no one but himself, with the exception of Presi- 
dent Malcolm of Georgetown College, who presumed on one 
occasion to appear amongst us — not, however, without the 
cautious preparation of paper and lead. 

I was truly glad to see them on the ground, hoping that, as it 
was in Goldsmith's days, — " some who came to laugh remained 
to pray," — they might lend a candid ear and discover how un- 
reasonable it is to oppose those who have shown at least an 
equal devotion to the Bible and its genuine institutions as 
those ancients from whom they are vainly and falsely proud 
of having descended. But, alas, Elder Broaddus came not 
with such intent, if the sequel may be taken in evidence, to- 
gether with his previous inhibition. He was once and again 
invited, as all present were, to take part in the meeting, to com- 
mend or to oppose, to acquiesce or to discuss, to set forth his 
reasons and objections, and to correct our mistakes and errors 
if he supposed us wandering from the ways of peace and truth. 
We reviewed in his presence his address to the Baptists in- 
hibiting their attendance; and at considerable length, and 
with the kindliest feelings, exposed his numerous mistakes and 
consequent misrepresentations of our views and designs. To 
all which he responded not a word. When interrogated by 



$S± HISTORY OF THE DISCIPLES OF CHRIST 

some of his friends on the singularity of his attitude and 
course, he intimated, as I learned, his intentions (in Parthian 
style) to send his arrows after us by way of the Baptist Ban- 
ner and Pioneer. He was to pioneer us in the rear. My in- 
formant was either a faithful witness or a true prophet; for 
every " Pioneer " and every " Banner " that has reached us 
since our return, contains a sheaf and arrows pointless in 
truth, though well feathered indeed, and baptised not in the 
water of brotherly kindness and Christian benevolence, but in 
the true marah, the bitter fountain of sectarian pride and 
intolerance. 

Determined, too, on opening a new campaign, he adroitly 
concludes his first missile by the following kind words: — 
" Meanwhile, let this prepare our brethren for the onset shortly 
to be made upon them by these Unionists." Yes, indeed, let 
this his assault upon our meeting prepare the brethren for the 
onset. He ought to have said, " Let this my onset prepare the 
Baptist brethren for our defence." This word " onset" or I 
am mistaken, is a word long to be remembered. The world 
now knows our friendly feelings, our forgiving dispositions. 
It is now a matter of history that we have been most wantonly 
assailed, proscribed, and persecuted for many years by a por- 
tion of the best pensioned of the Baptist clergy. Amongst all 
the thousand dollars men, and the fifteen hundred dollars men, 
of whom Mr. Broaddus is one, if I am rightly informed — (for 
he has brought his theology to a good market in Lexington,) — 
there is not one neutral. They have all united against refor- 
mation. Thousands of the people, and many of the most spirit- 
ually minded of the ministers (who fortunately never get such 
high salaries), are either silent or friendly as respects out- 
pleadings. I say, that we have been proscribed and persecuted 
so far as calumny and misrepresentation and the charge of 
damnable heresy is concerned is a matter of record. We pa- 
tiently endured it all. But now a respite had come: peace, 
meek-eyed peace, in dove-like complaisance, smiled upon us. 
The Baptist people in some places not only talked of union, 
prayed for union, but even proposed union. We seized the 
first favourable movement and hailed the first indication of 
better times. — The old campaign in fact historically closed with 
March, 1841. April found us all in terms of amity, in over- 
tures of peace, and a union meeting was actually held. But 
what will the future historian say? — A Baptist and well pen- 
sioned Metropolitan Elder, through the Baptist Banner and 
Pioneer, forbids the cessation of hostilities — opens a new cam- 
paign — and makes the first "onset" — and by an unequivocal 
signal calls upon the whole Baptist community to prepare for 
a new war against reformation. Temporal Mores! Will 
this not be a memorable era? What singular incidents give 
conspicuity to very ordinary men ! Ah ! when shall the time 
come when the professed followers of the great Peacemaker 
will follow the things that make for peace and the things by 



PROVIDING FOR EDUCATION 385 

which they may edify one another ! When they will no longer 
cry Peace! Peace! with their tongues, while war and destruc- 
tion are raging in their hearts. 

One point, however, in the midst of all the mist and vapour 
thrown around it, which I presume will long prevent union 
with any party in Christendom, was placed in bold relief. 
That point confirms our dogma — that sects never can unite. 
It is impossible. We reserve the theoretic demonstration for 
another time. We have now before us a practical one. The 
only idea of union that can enter the brain of a true sectarian 
is, Amalgamation with a party. Baptists themselves can rise 
no higher in their understanding of the term union, nor in 
their aspirations after the thing, than union or coalescence 
with themselves as a sect. A vision as far from my head and 
heart as the coalescence of oil and water, or the union of Jew 
and Mussulman, or the traditions of Omar or Ali. It is only 
on the Bible, the naked Bible, that good men in all parties can 
unite. The partizan features and attributes must be an- 
nihilated. Everything that makes the Baptist, or the Presby- 
terian, or the Methodist, must be destroyed before the people 
now wearing these names can unite. Whatever makes the 
Baptist, the Methodist, and the Presbyterian, is not of God, 
but of man. Immersion is of God; but immersion does not 
make a Baptist. Method is of God; but method does not 
make a Methodist. Elderships and Presbyters are of God; 
but we have both, and are not Presbyterians. There are not a 
few who seem unable to learn this lesson. 

The angles on professors make the parties. Angles will as 
soon make circles, as sectarians unite in one great communion. 
By coming into closer intimacies and forming nearer relations 
the angles might be worn off by attrition, and the living stones 
perfectly fitted for the temple of God's spirit, might be laid 
close together and form one solid mass — one habitation of God 
through the Spirit. 

I never cherished a scheme so Utopian as the scheme of union 
which floats in the minds of some professors. Men unite not 
as masses, but as individuals. We come together one by one, 
not in nations nor organised masses. Parties, like nations, 
indeed, may hold an armistice — they may agree on a cessation 
of hostilities — they may even propose a reciprocity of kind 
offices — they may open their respective houses, pulpits, and 
communion tables to each other — they may form a confedera- 
tion of communities to a certain extent; and still reserve cer- 
tain peculiarities for further discussion. But as voluntary 
associations farther they cannot go. Yet this would be but an 
ecclesiastic, not a Christian union; and only a partial ec- 
clesiastic union. — Christian union is a more intimate, spiritual, 
celestial sort of thing, into which we can enter only in our in- 
dividual capacity and upon our own individual responsi- 
bility. It presupposes closer acquaintance, stronger personal 
confidence, more spiritual attachment, a real oneness of spirit, 



386 HISTORY OF THE DISCIPLES OP CHRIST 

a full coalescence of souls in the joint participation of the same 
Holy Spirit. 

But to return to our meeting. In the " onset " of Mr. 
Broaddus it is misrepresented, grossly misrepresented — as 
much misrepresented as were our views in his inhibiting ad- 
dress forbidding the presence of the Baptists. Mr. Broaddus 
has already an apology in advance of this fact. He was in 
some matters rather taken by surprise. He took no notes — 
he made no record. This, together with his occasional agita- 
tion of spirit, which overwhelmed him in silence and embargoed 
his tongue, may have originated those phantasies in his brain, 
reported in his notices of the meeting. The following synopsis 
of our speeches on union are neither just nor true: — 

" The great body of them desired union with those only who 
will adopt their distinguishing peculiarity, which, after all that 
can be said about it, is neither more nor less than this — that 
if a man will confess the name of Jesus, and be immersed, he 
is entitled to citizenship in the Christian kingdom, no matter 
what erroneous opinions he may entertain upon the whole sub- 
ject of religion." The falsehood and misrepresentation of 
which synopsis Mr. Broaddus clearly develops by giving the 
resolution which I had the honour to offer, to support, and to 
see carried unanimously by a large assemblage of Christians, 
viz., — " Resolved, That union among Christians can be scrip- 
turally effected by practically acknowledging such articles of 
belief and such rules of piety and morality as are admitted by 
all Christian denominations." — Now among all pious and con- 
scientious persons, it must be a question, How any one of or- 
dinary sense, in one and the same paragraph, could exhibit two 
views of the grounds of union so perfectly antagonistic and 
contradictory. He represents the whole drift of the discussion 
to be about mere confession and baptism, " no matter what 
erroneous opinions any one may entertain upon the whole 
subject of religion " ; and then affirms that we require a " prac- 
tical acknowledgment of such articles of belief and such rules 
of piety and morality as are admitted by all Christian denomi- 
nations." Let any candid man reconcile these two versions of 
the discussion, if he can! Mr. Broaddus had condemned the 
meeting before it existed — he came into the house determined 
to condemn — and he could not help pronouncing sentence of 
condemnation on the whole matter. 

A second misrepresentation, equally palpable, though less in- 
jurious is, — "One of the proclaimers told us with great ap- 
parent delight, that after being baptised for the remission of 
his sins, he continued to preach the restoration of all, having 
been previously a Universalist." This I affirm is positively 
false. The preacher said that he never preached these senti- 
ments afterwards; nay, he ceased to think of them, and finally 
forgot the very arguments which he used to support them. 
This was alleged in proof that if mere opinions, though false, 
were not opposed and made matters of essential importance, 



PROVIDING FOR EDUCATION 387 

they would naturally die in the minds of those who cherished 
them. Brother Raines, the proclaimer alluded to, wrote some- 
thing to the same effect, which was published in the Millennial 
Harbinger some years since. Bigots and prejudiced persons 
are not good witnesses in any case. They never hear right. 

This misrepresentation is introduced to prove a false repre- 
sentation which I instance as a third calumny : — " Provided a 
man believes, confesses, and is immersed, he may place any 
construction he pleases on the Bible; and as long as he will 
cry out, Down with your creeds, and come to the Book! he 
ranks a good and acceptable member of the Christian 
fraternity. If he should embrace the doctrine of the real 
presence — of the annihilation of unbelievers, no matter." 

A fourth misrepresentation : — " Mr. C. and others frequently, 
during the meeting, intimated that the Baptists could unite 
with them without sacrificing anything." This is not true. I 
never said so — I never thought so. " Without sacrificing any- 
thing ! " Preposterous ! They must sacrifice everything that 
is incompatible with taking the Book, the whole Book, and 
nothing but the Book of God for their creed, discipline, and be- 
haviour. On this ground only did any sensible Christian ever 
dream of a union with any Baptist community. 

Fifth: — " Sometimes during the meeting we (the Baptists) 
were classed with drunkards, revellers, and murderers." This 
is positively false, as far as I was present, and I believe I was 
never absent one moment in which Mr. Broaddus was present. 

There are other and various misrepresentations of myself 
and brethren in this " onset " and assault upon the meeting, 
on which, at present, I have not room to dilate. Dr. Fishback, 
though a Baptist, took much interest in the meeting, and de- 
livered one of the best discourses — nay, indeed, I believe the 
best discourse I ever heard from a Baptist preacher in my life. 
I could wish to have had it printed and sent to all the sectarian 
world. He was obliged to assume, in some of his numerous 
speeches, principles which he did not believe — because, as he 
told us, he seemed to have to speak for or represent all the 
Protestant parties, as they were either afraid or ashamed to 
appear in the meeting. I do not pretend to quote his words in 
this particular; but one thing I can say, he represented very 
ably and eloquently the Pedo-Baptist world on their great 
peculiarity. 

I intend to prosecute this expose, as I have only examined 
one of Mr. Broaddus' addresses, and even that but partially. 
I do hope our brethren will not respond to Mr. Broaddus in the 
spirit and style of his " onset," nor attribute to the Baptist 
denomination the doings or sayings of one man, and especially 
of one of no higher standing among them for talents, education, 
and general biblical knowledge and attainments, than Elder 
Wm. F. Broaddus. I should exceedingly regret that the good 
feelings existing between a multitude of that denomination and 
our brethren should be interrupted, or that a new defensive 



388 HISTORY OF THE DISCIPLES OF CHRIST 

war should be commenced because of the follies and wayward- 
ness of an individual.* 

This meeting made it evident to the Disciples in attend- 
ance that they could expect no sympathy from the leaders 
of the denominations with their plea for Christian union. 
It was no longer doubtful with Mr. Campbell, at least, 
that Christian union could come only by overthrowing 
the denominations as such, or, at least, overthrowing 
everything that made them denominations. This had been 
his contention for several years, but it was now a settled 
conviction with him that the fight would have to be con- 
tinued until the divisive elements which had come into 
the Christian profession should be entirely eliminated, 
and then, and then only, would Christian union be an 
accomplished fact. The disappointment of John T. John- 
son was very great. He had hoped for a very different 
result. His great heart had fairly palpitated with joy 
at the prospect of such a conference as had been planned. 
But he was not the man to be utterly cast down at any 
disappointment. The conviction that this overture was 
in the right direction sustained him in the hour when dis- 
appointment came. He was further sustained by the fact 
that he was now assured that their victory in Kentucky, 
at least, would depend entirely upon the efforts of the 
Disciples themselves, and the assurance also that this 
very failure of the denominations to be represented in the 
meeting would unite the forces of the Disciples more 
closely than ever, while at the same time it would increase 
their zeal and energy in pushing forward their plea. 

* Millennial Harbinger, 1841, pp. 260-267. 



CHAPTER XV 

BEREAVEMENT, AND PROGRESS BY DISCUSSION 

IN the Fall of 1842 Mr. Campbell made an excursion 
into East Virginia, Maryland, Pennsylvania, and New 
York, specially in the interests of Bethany College, 
but at the same time with a view to helping the Disciple 
movement in these particular localities. The movement 
had not made very great progress in any of these sections, 
though to some extent it had taken hold in East Virginia. 
Mr. Campbell had always taken a deep interest in the 
cause in his own state, but had not travelled very much 
in the state to promote it. In the winter of 1829-30 he 
was a member of the convention to amend the state con- 
stitution. During this time he became personally ac- 
quainted with such men as ex-President Madison, Chief 
Justice Marshall, John Randolph, of Roanoke, and others, 
and his ability and statesmanship being very emphatically 
recognised, his fame extended to various parts of the state. 
He had also some controversy with a Dr. Thomas who 
created trouble among the Disciples in Eastern Virginia, 
on account of certain views he was advocating concerning 
the state of the dead. According to a rule which the Dis- 
ciples had followed from the beginning, they would not 
refuse to fellowship Dr. Thomas on account of the views 
which he held. However, Dr. Thomas was not willing 
to hold these views as private property, but began to 
advocate them as a very distinct and important article 
of his faith. He finally entered into covenant not to press 
his ideas any further publicly, but he did not live np 
to this agreement, and consequently his advocacy made 
some trouble for a little time. Mr. Campbell's presence 
in East Virginia, in 1842, was timely, and had the effect 
to practically destroy what little influence Dr. Thomas 
had exerted as a factionist. 

In the Spring of 1843 the venerable B. W. Stone visited 
Indiana, Ohio, and Kentucky. Two years before this he 



390 HISTORY OF THE DISCIPLES OF CHRIST 

had received a paralytic stroke which somewhat disabled 
him, but at the time he began his farewell visits to the 
states mentioned, he was able to walk, and also to occupy 
the pulpit. It is said by those who heard him that, while 
his speech was somewhat impaired by paralysis, his mind 
appeared to work more vigorously than it had done for 
many years. He actually spoke and wrote with the old- 
time energy of his best days. He met with an ovation 
everywhere, for he w T as everywhere loved and venerated. 
His biographer, John Rogers, gives a full account of this 
visit, and it is only necessary to record here his reception 
at Old Cane Ridge, Bourbon County, Kentucky. During 
his stay in Kentucky he twice visited this scene of his 
early ministry. The meeting with his old friends was 
very affecting, and there was no place where he was 
remembered with more tenderness than at Cane Ridge. 
On his return from this visit he writes in his Christian 
Messenger, for September, 1843, as follows : 

The Senior editor, B. W. Stone, has just returned to his 
post, after an absence of several months in Indiana, Ohio, and 
Kentucky. His health is greatly improved. He designs to 
continue in the faithful discharge of his editorial labours in 
the future. He was greatly pleased to meet with many of his 
old Christian brethren; some like himself, pressed down with 
the weight of years, and attendant infirmities, and standing on 
the eve of time, soon to hear the summons, " Come up hither." 
He is happy to state that bigotry and party spirit are fast re- 
ceding and dying in the hearts of Christians of all denomina- 
tions. In their brotherly embraces I was cordially received as 
a brother, and as cordially did we unite in worship without 
one hard speech, act, or thought. O, that this temper and con- 
duct might universally prevail among Christians ! It would be 
a blessing indeed to themselves, and to mankind — it would 
recommend religion to the acceptance of the world, and hurl 
the soul-destroying monster, sin, from his long usurped throne 
in the human heart. God and his truth would be glorified, 
heaven would descend on earth, and shame, infidelity and 
scepticism, and smile them from existence. What but bigotry 
and party spirit prevent these glorious events? * 

There were a number of things which were specially 
noticed with respect to the movement in Kentucky, and 
as these impressions are valuable, as indicating the prog- 
ress that had been made by the movement since he left 
Kentucky, it is instructive to quote what he says: 

Life B. W. Stone," p. 93. 



* a 



BEREAVEMENT AND PROGRESS 391 

Religion where I have been is onward in its march, but not 
so triumphant as I fondly anticipated to find it, from the vast 
numbers who had recently professed the faith of Christ in 
these countries. Several things of a serious nature, conspired 
to check its progress, in my opinion. These I will expose in 
brotherly love, hoping that the exposure may be profitable to 
all. 

I. There has been more labour expended in reaping down 
the harvest, than in preserving it when reaped — there has 
been more care to lengthen the cords, than to strengthen the 
stakes (of Zion) — more zeal to proselyte, than to build up in 
the faith and hope of the Gospel. This is most certainly and 
lamentably true. And the correction of this evil demands our 
special attention. But as an apology for this state of things, it 
may be remarked, that in the commencement of our plea for 
reformation, in regard to the terms of pardon, it was all-im- 
portant these matters should be made prominent; especially 
the design of baptism. For here we differed with all the sects ; 
and in reference to the doctrine of baptism for the remission 
of sins, we were much misunderstood and misrepresented by 
them. It behooved us, therefore, to make this point prominent. 
Besides, the importance of this item, to a proper understanding 
of the gospel scheme, and to a rational reception of Christ, as 
our Saviour, required that it should be thoroughly investigated. 
We perceived that the various denominations were making 
frames and feelings the evidence of pardon — that they taught 
penitents to expect some immediate revelation of their par- 
don — by the removal of their burden of sin. And we saw most 
plainly, in the light of the Word, and of common sense, that 
pardon, being an act of God, is not a matter of feeling, and 
can only be known by divine testimony. As I can never know 
by my feelings that a sin which I have committed against my 
neighbour is pardoned, nor in other way than from that neigh- 
bour himself; so I can only know that the sins I have com- 
mitted against my heavenly father, are pardoned, by a revela- 
tion in words from himself. We perceived, too, most plainly, 
that the opposite view leads to enthusiasm and fanaticism of 
every grade. We felt it therefore to be our duty to expose 
this error, and hold up the truth in regard to this important 
question. But now that the battle has been fought and the 
victory, to a great extent, won — that thousands upon thousands 
of converts have been made, many of whom are dying for want 
of the wholesome and strengthening provisions of the gospel — 
our teachers still harp upon first principles. The young 
preachers who came in among us in the midst of this conflict, 
entered with great spirit and ardour into the war, and having 
distinguished themselves in this warfare, in regard to first prin- 
ciples, and knowing little else, they seem unprepared and quite 
indisposed to change their course. But it is my deliberate 
judgment, if we would not convert our great victory into the 
most overwhelming defeat, we must leave, measurably, the 



392 HISTORY OP THE DISCIPLES OP CHRIST 

first principles, and " go on to perfection." We must build 
ourselves up on our most holy faith, perfecting holiness in the 
fear of God. In the strength of the Lord we have gained much 
ground, but if we would not lose our reward we must carefully 
and diligently cultivate it. Let us study practical Christian- 
ity, under Christ, as we have studied first principles — let us 
pray for greater measures of the Spirit, to help us, and the 
stakes of Zion will be as strong as her cords are long.* 

It will be seen by these two extracts that Mr. Stone 
was taking the same view of the movement which we have 
seen Mr. Campbell had about this time. These great men 
were both impressed with the fact that the doctrinal side 
of the movement had perhaps not received too much em- 
phasis, but undoubtedly the practical side had been some- 
what neglected. Evidently they both realised that the time 
had come when it was necessary to bring up the practical 
side, if the movement was to be a decided success. 

Mr. Stone further enlarged upon the needs of the cause 
in Kentucky, as follows: 

II. Another thing which checks the work of religion every- 
where, but especially in Kentucky, is extravagance in worldly 
things. Thousands of brethren there are wasting the Lord's 
goods. They seem to have forgotten, or never have been taught, 
that they themselves are living sacrifices to God. If they are 
Christians, their whole soul, body, and spirit, are his, and all 
the substance they possess. They are but the Lord's stewards, 
to manage to his interest and glory what he has entrusted to 
them and to render a just account to him in the day of judg- 
ment. Dare we then waste it, or spend it in the pride of life, 
and to please the lusts of the flesh and of the eye? O, what 
an awful reckoning there will be at the last day ! There must 
be a reformation here, else all our labours will be lost, and the 
work put into more faithful hands. . . . 

III. Another thing that has, without doubt, checked the 
growth of religion is, that brethren have too greedily followed 
in the wake of the world, by conforming to its spirit and prac- 
tice. By this means many have involved themselves and 
friends in debt, and have failed to pay their lawful contracts, 
to the ruin of themselves and others. This is a source of great 
distress in societies, and has almost destroyed confidence in 
one another.f 

It will be seen that the second and third points which 
he makes are after all common to every movement and to 
every age. Human selfishness and worldly-mindedness 

* " Life of Stone," pp. 94-95. 
^Ibid., pp. 96-97. 



BEREAVEMENT AND PROGRESS 393 

are things that have hindered the progress of Christianity 
from the Day of Pentecost until the present hour. Never- 
theless, it is well to reproduce these early statements of 
the saintly Stone that his brethren, through all genera- 
tions, may know his estimate of these ungainly things 
which stand in the way of the progress of Christ's great 
cause. 

After the return of this venerable man of God to his 
home, in Jacksonville, 111., he continued his editorial 
duties until a very short time before his death. The last 
article he wrote for the press was addressed to a young 
man who had graduated at the University of Missouri, 
and who asked Mr. Stone's advice as to the best course 
to pursue in order to prepare himself for a useful ministry 
of the Gospel. The following is Mr. Stone's reply : 

" My Son : — You have just graduated at the University of 
Missouri, at the age of twenty years. You had previously de- 
voted yourself to the Lord, and identified yourself with his 
people; now you inquire of me what course I would recom- 
mend to you, in order that you may be a profitable preacher 
of the gospel; for in this you have determined to spend your 
days. You say what we know experimentally to be true, that 
your collegiate studies have occupied the most of your time, 
and left but little to the study of the Bible ; of this you are in 
a great degree ignorant. The subject of your inquiry is of 
vast importance to you, and to the cause you have determined 
to advocate; and I will, at your urgent request, give you the 
best advice I know. 

I. Retire to your study in your father's house, and make 
that room a proseuche, or place of prayer. Take with you 
there a large polyglot English Bible, with the Septuagint 
translation, and Griesbach's Greek Testament, Dr. Parkhurst's 
and Greenfield's Lexicons ; and Greenfield's Greek Concordance. 
Read the Old Testament regularly from the beginning, with 
the Septuagint before you, by which you will be better able to 
understand the writer. Should you find anything dark or un- 
intelligible, note it down on a small blank book and take it to 
your near neighbour, Elder T. M. A., [T. M. Allen] who will 
gladly assist you to the right understanding of the passage. 
When you read the New Testament, have Griesbach's Greek 
Testament open before you. Should difficulties occur, examine 
the translation by Parkhurst's or Greenfield's Lexicon, and more 
especially by the Greek Concordance. This is the safest and 
most certain method of finding the true meaning of the words. 
Take short notes of all the important things you may find in 
your reading. Forget not to mingle prayer to your God for 
direction into all truth, and that the wisdom from above may 
be afforded you. 



394 HISTORY OF THE DISCIPLES OF CHRIST 

II. In the intervals of jour Bible studies, read Church his- 
tory; Mosheim's I recommend you to read first; then D'Au- 
bigne on the Reformation ; then Dr. Neander on the first three 
centuries. Take short notes of all important facts. Forget 
not meditation and prayer — pray always — pray without ceas- 
ing — Keep yourself in the love of God. Vain will be your 
studies without these. 

III. When you have read your Bible through carefully, not 
hurriedly, turn back and read it again, with the commentary 
of Henry, and others, lately collated for the Baptist Society. 
Have by you also Dr. McKnight on the Epistles; and consult 
these commentaries on all difficult passages. I do not recom- 
mend a general reading of them ; as this would consume much 
time to little profit. Commentators generally labour to make 
the Scriptures bend to their peculiar systems, and to speak 
the language of Ashdod, or some other barbarous dialect. 
Hence the danger of becoming too conversant with them. Yet 
continue in prayer. 

IV. During your studies, let your seat be always filled in 
the house of God every Lord's Day and other days appointed 
for divine worship. Pray and exhort publicly among the 
brethren. This will prepare you for future operations. Many 
fill their heads with studied divinity, and when they go forth 
to preach, know not how to speak, and have to supply the lack 
by reading a discourse written, or committed to memory. 
Remember, my son, reading is not preaching. 

V. Keep yourself, as much as practicable, from too much 
company and irrelevant conversation. These too often in- 
trude upon your studies and devotions. 

VI. When you are by your brethren sent forth to preach, 
confine your ministration to practical subjects. Young 
preachers are too fond of polemic divinity, and abstruse sub- 
jects. Vanity is at the bottom, and will ruin them, if not 
checked by an humble spirit. 

VII. Let the glory of God and the salvation of souls be your 
polar star; then will your labours be blest in the world; and 
a crown of righteousness be given you at the coming of the 
Lord. 

VIII. You are blessed with a wealthy, pious father, who is 
able and willing to support you without the aid of the 
churches. Go then to the destitute, and build on no man's 
foundation, taking nothing for your services. Many poor 
preachers have to confine themselves to the churches, or get 
no help. You will not be under this necessity. May the 
Lord go with you, and be to you a father and helper in every 
time of trouble. Be humble." * 

In October, 1844, Mr. Stone, with his wife and youngest 
son started on his last preaching tour. Of this tour and 
the death of this saintly man, T. M. Allen, who knew him 

* " Life of Stone," pp. 97-100. 



BEREAVEMENT AND PROGRESS 395 

long and intimately, and loved him most ardently, writes 
as follows: 

In the month of October, 1844, Elder Stone made his last 
visit to his children, relatives, and friends, in Missouri. On 
the 19th (Saturday) of that month, he reached Bear Creek, 
Boone County, where the brethren were assembled in annual 
meeting. Here he had the pleasure of being greeted by many 
of his old Kentucky brethren and friends. He was quite de- 
bilitated, and being in feeble health, he soon left the meeting 
house, and did not return until Monday, the 21st. He was 
labouring under his paralytic affection, and was otherwise 
very feeble; but he took the pulpit and made his last public 
effort in the cause of God and man. It was like all his efforts, 
able and interesting. But appearing firmly impressed with 
the belief that it was an effort that would close his public 
career, he was unusually solemn and impressive. He spoke as 
if tottering over the grave. His comfort and instruction to 
Christians — his advice and warning to sinners, will never be 
forgotten. All were weeping around, and hung with breath- 
less silence and profound interest on the solemn and interest- 
ing words that fell from this venerable man of God, now 
almost worn out in the best of all causes. His great age, his 
whitened locks, his feeble frame, his deep and ardent piety, his 
pure morality and unblemished character, together with his 
great ability as a Christian teacher — the presence of many of 
his friends, who had known him almost from the beginning — 
all conspired to make his last sermon unusually solemn. 
Thirteen additions were obtained, mostly on that day. The 
congregation, with weeping eyes, and hearts of love for Elder 
Stone, gave him " the parting hand " and bade him a long 
farewell. Thus usefully and interestingly closed the eventful 
public career of this excellent man of God. He spent a day 
or two with his son, Dr. Stone, and left quite unwell for his 
home in Illinois. He could get no further than Hannibal, 
on the Mississippi River, where he breathed his last in peace, 
at his son-in-law's, Captain S. A. Bowen's.* 

In a preceding chapter of this volume, some account 
of Mr. Stone's life and character is given. It is only 
needful to say here that he died as he had lived, in the 
hope of a blessed immortality, and with the strong per- 
suasion that the principles he had advocated were accord- 
ing to the will of God, and would ultimately triumph. 
He had been misrepresented again and again with respect 
to his views of the atonement. It is true that for a time 
he seemed to be somewhat confused as to that great matter, 
but after he and Mr. Campbell had compared views in a 

*"Life of Stone," pp. 100-101. 



396 HISTORY OP THE DISCIPLES OF CHRIST 

series of articles published in both of their magazines, Mr. 
Stone finally settled the whole matter by accepting heartily 
what was practically orthodox ground, though at the same 
time rejecting speculative views of the Trinity and the 
atonement as tests of Christian fellowship. As a matter 
of fact, he never did hold to anything like the Unitarian 
position, and from the start he was misunderstood largely 
because he did not accept the shibboleth of others with 
respect to the doctrine of the Trinity. He believed in call- 
ing Bible things by Bible names, and his very soul ab- 
horred the notion that salvation depended upon the echo- 
ing of doctrinal statements which cannot be understood 
by the common people. At the same time, no one has 
held more firmly, or advocated more earnestly the divinity 
of our Lord Jesus Christ, or believed more implicitly in 
the fact that the preaching of the Cross is both the wisdom 
of God and the power of God to the salvation of souls. 
Owing to this charge of Unitarianism against Mr. Stone, 
and also a certain reference that was made to the matter 
in the " Campbell and Rice debate,'' in justice to Mr. 
Stone, and for the purpose of settling the question beyond 
all controversy, it is thought proper to publish the follow- 
ing correspondence which took place only a short time 
before Mr. Stone's death. It will be seen by this corre- 
spondence that, while Mr. Stone was never a Trinitarian, 
in the theological import of that term, he surely cannot 
be charged with holding to Unitarianism, as that term is 
understood in popular theology. The correspondence is 
as follows: 

May's Lick, Ky., Dec. 14, 1843. 

Elder B. W. Stone: 

Dear Brother — In the late discussion between N. L. Rice, 
(The Presbyterian Champion) and Alexander Campbell, Mr. 
Rice, argued, or said, that his opponent held in fellowship in 
his Church, Unitarians who made our Saviour a mere man, a 
created being, and who openly denied the divinity of Christ. 
He seemed willing to drive Brother Campbell from the fellow- 
ship of Christians and of course from heaven, because he 
would not drive you from the church on earth, and of course 
to hell — as he always gave your name in truth. Now, my 
dear brother, it is a fact of great solemnity, that the Presby- 
terians held you in their bosoms when your faith and piety 
were no better than they are now — and that now they are 
willing to denounce you, refuse the cup of blessing to you, and 
even consign you to endless torment, in order to asperse 



BEREAVEMENT AND PROGRESS 397 

Brother Campbell, and destroy the influence of our pious 
teaching. But it seems to me they are not satisfied with this, 
but willing to resort to wilful falsehood and slander. I there- 
fore hope you will state once more, before you leave the state 
of action, though it be the thousandth time, that you never 
taught any such sentiments, and call on Mr. Rice to take back 
the slander. I hope you will publish your statement in the 
Christian Messenger, and send it to Mr. Rice at Paris, Ken- 
tucky. Then we shall know that he wilfully falsifies when he 
thus represents you, as he has been doing through this state. 
I *do think it is due to yourself and to the cause you have so 
nobly and so successfully plead. 

May the Lord preserve you for your posthumous influence 
from the aspersions of wicked and unreasonable men ! 

A. Kendrick. 

REPLY 

Dear Brother Kendrick: — Brother Campbell has to suffer 
on my acount, what I have had long to suffer for him. He is 
malevolently assailed for holding me in fellowship, for the 
reasons you have stated ; and I have been equally malevolently 
assailed for holding him in fellowship, because of his supposed 
errors. I have feared the real object of our opposers is, to 
divide and conquer, and not because they love the truth, as it 
is in Jesus. The most zealous against us I generally find to 
be those who possess the least of the spirit of Christianity. 
Would our opposers love Brother Campbell more, and will- 
ingly hold him in fellowship, were he to repudiate me? No 
such thing. They care as little for him as they do for me. 
Though they fear him more, they do not love him better. 

I am now on the eve of time, busily arranging my affairs 
for eternity. The vessel which is to bear me to my eternal 
destination across the ocean is now in view. Soon I shall bid 
farewell to earth, and be borne to another world. What I 
say may be considered as the words of a dying man, for which 
a speedy account must be rendered. 

Mr. Rice is now in the acme of life; and in the confidence 
of his learning and natural endowments, feels his importance, 
and vaunts aloud in the presence of men. He takes the liberty 
to detract from others what he never gave, and to build for 
himself an indestructible monument of fame. Should he live 
to my age, it is hoped his mind will be so mellowed by years 
that he will remember with sorrow his present course. But to 
the point : — 

You inform me that Mr. Rice publicly charged me with being 
a Unitarian, who made our Saviour a mere man — a created 
being, and who openly denied the divinity of Christ. 
^ Now I reply, for the last time, (so I now think) that at no 
time of my long life did I ever believe these doctrines. I 
neither taught them either publicly or privately, from the 
pulpit or the press. I am bold to say, no man ever heard them 



398 HISTORY OF THE DISCIPLES OP CHRIST 

from me, or read them in any of the essays I have written 
and published on the doctrine of Christ. How Mr. Rice ob- 
tained his information I can only conjecture. He must have 
been very confident of its correctness, or, as a Christian or 
gentleman, he would not have dared thus to charge me before 
so numerous a crowd of people, and I not present. It looks 
like slander and back-biting, of which, one would suppose, 
Mr. Rice — the high-minded Mr. Rice, was incapable. 

His evidence for believing and publishing these things of 
me may be fama clamosa; (but what man of brains will admit 
her testimony, as often false as true?) or he may have be- 
lieved them by detaching an expression from my essays writ- 
ten and published. For example, he may have seen in my 
writings this quotation, " There is one Mediator between God 
and man, the man Jesus Christ." Ah ! exultingly he may have 
said, I have now caught him; he is verily a Unitarian, for he 
calls the Son of God a man — the man Jesus Christ — he must 
then believe him to be a created being. If Mr. Rice knows no 
better, we inform him that these are the words of inspired 
Paul. If by them I am condemned a heretic, so is Paul ; but 
Paul never believed that Christ was a mere man — a created 
being; and by him have I been taught to believe the same. 

It is well known to all that know me, that I differed from 
the Presbyterians on their speculations in their Confession of 
Faith on the Trinity, when I was a Presbyterian. Yet I was 
unanimously ordained by the Presbytery and held in com- 
munion by them. I was never charged with these things until 
I withdrew from them. 

A person by reading the Scriptures may, by detaching texts 
and inferences, come to the conclusion that Unitarianism and 
all its doctrines are taught in that Book. This thousands of 
very intelligent men have done. It cannot be strange if Mr. 
Rice, with his ingenuity and prejudice against an humble un- 
inspired man, should by the same means come to the con- 
clusions he has publicly stated against me. I should not won- 
der , if he, by the same means, should prove any Trinitarian 
writer (those who wrote the Confession of Faith not excepted) 
to be a Unitarian. Even Professor Stuart can see but a light 
shade of difference between the notion of a derived being, (as 
the orthodox view the Son of God to be), and of a created 
being, as the Arians assert he is. To quibbling there is no 
end. I have long since viewed the practice as useless and 
dangerous, and leave it to those who are fond of trifles. 

I do not expect to change the mind of Mr. Kice by anything 
I have said or can say ; for he boasted, as I am informed, that 
he was dyed in the wool, and therefore unchangeable. He will 
still affirm what he said against me, maugre all evidence. A 
noted physician of Spain had introduced a system of physic, 
upon which he had practised and taught through life. When 
he became old, one of his former students advised him before 
he died to make a recantation of the svstem, as it was now 



BEREAVEMENT AND PROGRESS 399 

found to be wrong, and injurious to the community. " Sir," 
said the old doctor, " let all Spain perish first ; for I have 
written and published it." So may Mr. Rice say, Let Stone's 
name be forever blasted, and infamy be forever attached to 
his character, before I retract, for I have said and published 
it to the world. 

For the sake of others, I will briefly state my belief on 
those doctrines with which I am charged: — 

1. " With us there is but one God, the Father, of whom are 
all things, and we in him," (eis auton, for him). I. Cor. 
viii : 6. 

2. And (there is) one Lord, Jesus Christ, by whom are all 
things, and we by him, (di' autou). I. Cor. viii: 7. 

From these texts I have concluded that the Father is the 
but one God — called by Jesus himself " the only true God." 
John xvii : 3. This one God the Father is distinguished from 
all other beings in the universe by this attribute, " of him are 
all things." In the Greek it is ex hou, of, or out of whom 
are all things. This is conceded by all to mean that he was 
the efficient or prime cause of all things in the universe. In 
the following verse Jesus Christ is called the one Lord, besides 
whom there is not another in the universe possessing the same 
attributes here ascribed to him, as " by whom all things, and 
we by him." In the Greek it reads di' hou, by whom. This 
attribute dia, with the genitive, is nowhere ascribed to the 
Father, the one God ; for it means the instrumental cause, as 
every Grecian will admit, and, therefore, cannot apply to the 
Father, the prime and efficient cause of all things. 

3. According to this common sense exegesis, I believe that 
" God created all things by (dia) Jesus Christ." Heb. i : 12. 
" That he created the worlds and heavens, with all the inhabi- 
tants of heaven, whether they be angels, principalities, or 
powers — all were made by him," (di' autou,) the instrumental 
cause, not up' autou, the prime cause; this upo can only apply 
to the Father in the case; and all these things were made for 
him, [eis auton,) as being the heir of all things. 

By the son the Father rules the universe; for the Apostle 
adds, "By him (di' autou) all things consist" i.e., are kept 
in being and order, by him, the Lord and maker of all. 

By the Son, or Word, the Father spake to the world all the 
words of salvation ; for " God in these days has spoken unto 
us by (dia) his Son; " by whom (di' autou) he saves, and will 
at last " judge the world in righteousness"; and (dia) by 
whom he wrought miracles, wonders, and signs, for the con- 
firmation of truth. 

These undisputed truths, so clearly revealed, naturally were 
linked with another important truth; seeing all things were 
made by him, therefore, " he was before all things." He that 
descended is the same also that ascended up where he was be- 
fore, above all angels, principalities, and powers unto heaven 
itself. Just before he ascended, the Son prayed to the Father 



400 HISTORY OF THE DISCIPLES OF CHRIST 

to glorify him with himself, with the glory he had with him 
before the world was. This with many other texts proves 
that the Son, or Logos, existed in Glory with the Father be- 
fore the world was— before all created things in the universe; 
without him was not one thing made that is made. 

This glorious being is the Son of God, and therefore Divine 
— the children of men are human, because begotten and born 
of human parents — so is the Son of God divine, because be- 
gotten of the divine Father. 

I have rejected the speculations respecting Jesus by many, 
which rejection is the sum or foundation of the heresy at- 
tached to me by the self-styled orthodox. The Jews concluded 
that Christ had made himself God and equal to God, because 
he said, I am the Son of God. Though our Lord refuted the 
inference of duality of Gods in very plain language, yet the 
Jews would not open their eyes to conviction; but accused 
him of blasphemy, for saying he was the Son of God ; for which 
he was put to death. Christians have adopted their specula- 
tion that he is the one God, equal to the Father, because he 
called himself the Son of God. 

Some say that he is the eternal Son of God. This unscrip- 
tural and contradictory phrase I have also rejected as a mere 
speculation, and so have many of the orthodox and evangelists. 
Why are not they charged with Unitarianism too! These 
latter say he was never the Son of God till born of Mary — 
" that holy thing which is born of thee shall be called the Son 
of God." From this text they argue that he was never the Son 
before; but that holy thing, when born, shall be called, in fu- 
ture, the Son of God; and was, therefore, never Son before. 
This reasoning will prove fatal to their whole system. Isaiah 
ix : 6. " For unto us a child is born, unto us a son is given ; 
and his name shall be called Wonderful, Counsellor, the Mighty 
God, the Everlasting Father." From the argument above, it 
follows that he never was such till born ; for then, in future, he 
shall be called such. Would it not be better to omit these 
speculations, and confine ourselves to the language of Scrip- 
ture on this doctrine? So I think ; and have but little interest 
in them. 

4. I believe the Father sent the Son to be the Saviour of 
the World, that whosoever believeth on him might not perish, 
but have everlasting life. I believe that all power and au- 
thority in heaven and earth are given unto him, and that he is 
able to save to the uttermost all that come to God by him; 
that in him are all the measures of wisdom and knowledge; 
that it pleased the Father that in him should all fulness dwell 
— the fulness of the godhead, the fulness of the Spirit, the 
fulness of grace and salvation. When we see him we see 
the Father — his image, his character, his glory, and perfection. 
Let me lose life before I would detract from my Lord one ray 
of his glory. To him that sitteth on the throne and to the 
Lamb be everlasting praise! Amen! B. W. Stone. 



BEREAVEMENT AND PROGRESS 401 

The loss of Stone to the movement was deeply and 
widely felt. He was the very embodiment of all that is 
noble and saintly in character. Even those who opposed 
his religious views most bitterly, willingly acknowledge his 
splendid character. His death came, too, at a time when 
his counsel was greatly needed. There had not been much 
reaction from a tendency which has already been noticed, 
viz., doctrinal Tightness, rather than practical efficiency. 
The result of this tendency was to foster debates. Nearly 
everywhere these were encouraged, and while perhaps the 
Disciples did not specially lead in this encouragement, 
they certainly were more than willing to accept any reason- 
able challenge that might be made to them. The very 
atmosphere was full of the spirit of discussion. 

It is perhaps true that this state of things could not 
be well avoided. The Disciple plea was necessarily ag- 
gressive. It struck at the very foundation of sectarianism. 
It unequivocally denied the right of the sects to exist, 
and it was the implacable enemy to everything that divided 
the people of God. On the principle that self-preservation 
is the first law of nature, the denominations put themselves 
in battle array against this dangerous foe. They very 
largely ceased fighting each other for the time being, and 
unitedly made war upon the common enemy. Thus the 
conflict began and continued for a number of years. It 
was at its highest point of development in 1843. 

Stone was a man of peace. He avoided conflict 
wherever it could be done without endangering the truth. 
He was, however, courageous, and feared not any man 
when his convictions led him to defend the truth. But 
he saw the danger of the tendency to run the movement 
on purely intellectual lines, and consequently, during the 
latter part of his life he was constantly urging the prac- 
tical side of the Christian life, rather than the doctrinal. 
Indeed, from the beginning, he had not felt much interest 
in the discussion of points of difference. He rather 
favoured the policy of letting these alone, and emphasising 
the points of agreement, believing that differences would 
cease to exist, or at least cease to be noticed, when we 
were high enough in the Divine life to see over the top 
of these. He realised that the valleys that lie between 
the mountains are noticed only when we are low down 
where these valleys exist, but when we have reached a 



402 HISTORY OP THE DISCIPLES OF CHRIST 

higher position we see only the mountain tops, and the 
valleys practically disappear. 

Mr. Stone's influence on the Restoration movement has 
never been fairly estimated. He was so overshadowed 
by the great men at Bethany that his real worth has not 
received the attention it deserves. It is true he was not 
a leader like Mr. Campbell was. Indeed, in this respect, 
there was no other man anything like the equal of Camp- 
bell. He was a born leader, and if it had not been for 
his wise counsel, his almost infinite courage, and his 
indomitable energy, it is practically certain that the move- 
ment would have been wrecked long before it reached the 
time now under consideration. Mr. Campbell was not 
at first favourable to debates himself, but feeling the 
strength of his position, and also the importance of 
bringing it in a popular way before the people, he 
was not disinclined to discussion where and when he 
felt this would be to the advantage of the cause he was 
pleading. 

The Presbyterians in Kentucky had been considering 
for some time the propriety of meeting Mr. Campbell in 
public debate with one of their champions. They finally 
selected Mr. N. L. Rice, who at that time was well known 
as one of their strongest men, and particularly well 
equipped for a discussion with such a man as Mr. Camp- 
bell. Accordingly, in 1843, arrangements were made for 
a debate, in harmony with the following programme: 

1. The debate shall commence on Wednesday, 15th Novem- 
ber. 

2. To be held in the Reform Church. 

3. Judge Robertson, selected by Mr. Rice, as moderator. 
Col. Speed Smith, selected by Mr. Campbell. And agreed that 
these two shall select a president-moderator. In case of either 
of the above named gentlemen declining to act, Judge Breck 
was selected by Mr. Rice, as alternate to Judge Robertson — 
and Col. Caperton as alternate to Col. Speed Smith. 

4. In the opening of each new subject, the affirmant shall 
occupy one hour, and the respondent, the same time ; and each 
thereafter half hour alternately to the termination of each 
subject. The debate shall commence at ten o'clock a. m., and 
continue until two o'clock p. m., unless hereafter changed. 

5. On the final negative no new matter shall be introduced. 

6. The propositions for discussion are the following: 

I. The immersion in water of a proper subject into the name 
of the Father, the Son, and the Holy Spirit, is the one, only 



BEREAVEMENT AND PROGRESS 403 

Apostolic, or Christian baptism. Mr. Campbell affirms — Mr. 
Rice denies. 

II. The infant of a believing parent is a scriptural subject 
of baptism. Mr. Rice affirms — Mr. Campbell denies. 

III. Christian baptism is for the remission of past sins. 
Mr. Campbell affirms — Mr. Rice denies. 

IV. Baptism is to be administered only by a bishop or 
ordained presbyter. Mr. Rice affirms — Mr. Campbell denies. 

V. In conversion and sanctification, the Spirit of God op- 
erates on persons only through the word of truth. Mr. Camp- 
bell affirms — Mr. Rice denies. 

VI. Human creeds, as bonds of union and communion, are 
necessarily heretical and schismatical. Mr. Campbell affirms 
— Mr. Rice denies. 

7. No question shall be discussed more than three days, un- 
less by agreement of parties. 
Each debatant shall furnish a stenographer. 

9. It shall be the privilege of the debaters to make any 
verbal or grammatical changes in the stenographer's report, 
that shall not alter the state of the argument, or change any 
fact. 

10. The net available amount, resulting from the publica- 
tion, shall be equally divided between the two American Bible 
societies. 

11. This discussion shall be conducted in the presence of Dr. 
Fishback, President Shannon, John Smith, and A. Raines, on 
the part of the Reformation; and President Young, James K. 
Burch, J. F. Price, and John H. Brown, on the part of Presby- 
terianism. 

12. The debatants agree to adopt as " rules of decorum " 
those found in Hedges' Logic, p. 159, to wit : 

Rule I. The terms in which the question in debate is ex- 
pressed, and the point at issue, should be clearly denned, that 
there could be no misunderstanding respecting them. 

Rule II. The parties should mutually consider each other 
as standing on a footing of equality, in respect to the subject 
in debate. Each should regard the other as possessing equal 
talents, knowledge, and a desire for truth with himself; and 
that it is possible, therefore, that he may be in the wrong, and 
his adversary in the right. 

Rule III. All expressions which are unmeaning <or without 
effect in regard to the subject in debate, should be strictly 
avoided. 

Rule IV. Personal reflections on an adversary should, in no 
instance, be indulged. 

Rule V. The consequences of any doctrine are not to be 
charged on him who maintains it, unless he expressly avows 
them. 

Rule VI. As truth, and not victory, is the professed object 
of controversy, whatever proofs may be advanced, on either 
side, should be examined with fairness and candour; and any 



404 HISTORY OF THE DISCIPLES OF CHRIST 

attempt to answer an adversary by arts of sophistry, or to 
lessen the force of his reasoning by wit, cavilling, or ridicule, 
is a violation of the rules of honourable controversy. 

On the day appointed, the debate commenced with Hon- 
ourable Henry Clay, Chief Moderator. It is not necessary 
here to give an extended account of this debate. The dis- 
putants were as different as two men could possibly be. 
Mr. Campbell dealt mainly in generalisation, looking at 
the Christian system in its comprehensiveness, and show- 
ing with admirable clearness how every part of the system 
fits exactly the place assigned to it in the Book of God's 
revelation. Mr. Rice, how T ever, seemed not to care for 
comprehensive matters at all, but seemed most concerned 
with the exceptions to these, and as it has been said truly, 
there are no rules without exceptions, Mr. Rice made as 
much as he possibly could make out of the exceptions which 
he found to Mr. Campbell's comprehensive statements. Of 
course this method had a certain advantage before a pop- 
ular audience, as there are few people who can keep the 
whole system of truth in their minds while that system 
is under consideration, but they can always see a special 
opening that has been made in the compact lines of a 
consistent argument. Mr. Campbell was a comprehensive 
general, marshalling his forces in regular military order, 
and conducting the battle according to the most approved 
rules of military tactics; while Mr. Rice was practically 
a guerrilla captain, always on the lookout for a special 
opportunity to strike a blow at some unguarded point, 
and whose victories were always won, if won at all, by 
suddenly entering the lines of his opponent at these ap- 
parently weak places. He never gave battle where the 
terms were equal, nor were his tactics generally in har- 
mony with the accepted rules of honourable discussion. 
Mr. Rice's method in this respect seemed to be actually 
constitutional. He seemed to have no conception of Chris- 
tianity as a great whole, but saw only certain parts of 
it at a time, and these he tried to co-ordinate with his 
specific system of theology, without any apparent regard 
to the consequence that might accrue to the harmony 
which exists in God's revelation to man. 

It is impossible to follow this debate to the end, but it 
may be well to give a specimen of the respective styles of 



BEREAVEMENT AND PROGRESS 405 

the disputants. While discussing the first proposition, 
Mr. Campbell said : 

The question now before us concerns the action — the thing 
commanded to be done. This is, of course the most important 
point — the significant and all-absorbing point. Paul gives it 
high rank and consequence when he says, " There is one Lord, 
one faith, one baptism." There are not two modes of any one 
of these. When we have ascertained that one action called 
baptism, there can be no other. I said yesterday, and I repeat 
it this morning, that it is wholly sophistical to talk of two 
modes of baptism, unless, indeed, it be two ways of im- 
mersing a person. In this sense there may be a plurality of 
modes. A person may be immersed backwards or forwards, 
kneeling or standing. Other modes than these there cannot 
be. Sprinkling is not a mode of immersing; neither is im- 
mersion a mode of sprinkling. If sprinkling, pouring, and im- 
mersion be modes of baptism, then I ask, what is the thing 
called baptism? Who can explain this? Of what are these 
three specificially different actions, the mode? If sprinkling 
be a mode, and pouring a mode, and immersing a mode, then 
baptism is something incognito — something which no philolo- 
gist or lexicographer can explain. I pronounce these modes 
an unmeaning, sophistical jargon, which no one can compre- 
hend. 

Baptism is not a mode — it is an action. The word that rep- 
resents it is improperly, by Mr. Carson, called a word of 
mode. It is a specific action; and the verb that represents it 
is a verb of specific import; else there is no such verb in 
Hebrew, Greek, or Latin.* 

In reply to this argument of Mr. Campbell with respect 
to the specific definiteness of baptidzo, Mr. Rice contended 
that baptidzo expresses the thing done, the application of 
water to a person or thing, but does not express the mode 
of doing it. 

Now, if Mr. Campbell had been specially concerned in 
answering his opponent according to his folly, he could 
have said, " If the baptism is the thing that is done, then 
undoubtedly Mr. Rice would find his argument a boom- 
erang reacting upon himself. Suppose the matter is 
tested by an imaginary baptism. We have present three 
candidates: one wishes to be immersed, another to be 
sprinkled, and another poured. Let us now look carefully 
at what is done. In the first case the candidate is im- 
mersed. What is the baptism? Surely not the person 
who is baptised, for he is the subject; not the water, for 

*" Campbell and Rice Debate," pp. 95-96. 



406 HISTORY OF THE DISCIPLES OF CHRIST 

that is the element in which the baptism takes place, not 
the administrator, for he performs the baptism; not the 
ceremony, for that is what proclaims it Christian baptism ; 
but it is what is done, according to Mr. Rice, and what 
is done in this first case is immersion. Now what is the 
thing done in the second case? Evidently it is sprinkling. 
If you ask the same questions as we have in the first case, 
it will be found that the thing done is the baptism, and 
not the accessories which belong to it. But the thing 
done in this case is sprinkling, and not immersion. If we 
test the third case the same way, we shall find that the 
thing done in this case is also the baptism. Now what 
was the thing done in the first case? The answer is, im- 
mersion. What was the thing done in the second? The 
answer is, sprinkling. What was the thing done in the 
third case? The answer is, pouring. Now, is not im- 
mersion a distinct action from sprinkling, and pouring a 
distinct action from either immersion or sprinkling? 
If so, it follows that we have three distinct things done; 
and if the thing done in each case is the baptism, then 
it follows that we have three distinct baptisms, and not 
three distinct modes of doing the same thing — three dif- 
ferent things performed. But as Paul says there is one 
baptism, it is evident that Mr. Rice does not agree with 
Paul, so that seeking to get away from the force of Mr. 
Campbell's argument, he " jumped out of the frying pan 
into the fire." 

But from another point of view, Mr. Rice's argument 
is extremely weak and self-contradictory. If the Greek 
verb oaptidzo means to immerse, to sprinkle, and to pour, 
or, to put it in another way, if this verb contains all three 
of these things done, then undoubtedly no one can be 
properly baptised until he is immersed, sprinkled, and 
poured. 

But Mr. Campbell did not follow Mr. Rice in the fashion 
that would have been effective before a popular audience, 
and if he had done so, he would have scarcely met the case 
from a broad, comprehensive point of view. 

The debate was published in 1844, and has had a large 
circulation. Taken altogether, it presents a very able dis- 
cussion of the propositions that were under consideration ; 
but it is doubtful whether the influence of the debate 
helped the cause of Christian union. It probably widened 



BEREAVEMENT AND PROGRESS 4G7 

the breach between the Presbyterians and the Disciples. 
Doubtless, in many individual cases Mr. Campbell's great 
arguments brought conviction, but the general influence 
of this debate, as well as others held during these days 
of discussion, did little more than draw the lines clearly 
between the Campbellian movement and the religious 
denominations. But this was a debating period, and it 
is probable that upon the whole these debates helped to 
clear the atmosphere, and to definitely define the great 
principles for which the Disciples contended, although in 
defining these principles the spirit of the movement, as 
a union movement, was to some extent undoubtedly 
changed from what it was at the beginning. But we 
must not forget that the movement had reached the period 
of reconstruction and development, and that this period 
necessarily required a separation of things that differed, 
as well as the co-ordination of things that legitimately 
belong to the Christian system. 

Notwithstanding some benefits were derived from de- 
bates, it must be conceded that there were evils also which 
grew out of this debating period which probably over- 
balanced the good that resulted from them. A few of 
these evils may be enumerated as follows : 

(1) The debates were often about things that the Dis- 
ciples did not make conditions of fellowship. The whole 
movement centralised on essentials. Doubtless some of 
the questions that were discussed were important, such 
as the " operation of the Holy Spirit in conversion," " the 
design of baptism," " the doctrine of foreordination and 
election," etc., etc. But as these were questions of phi- 
losophy rather than fact, they could not be decided very 
certainly, and as they related to methods of the Divine 
government rather than the principles, the frequent dis- 
cussion of them was perhaps not very profitable. The 
" how " of these things belonged to the sphere of opinion- 
ism, which the Disciples completely repudiated in their 
plan for Christian union. 

(2) These debates tended to create a spirit of legalism, 
by making the letter much and the spirit little. The con- 
stant appeal to the exact statements of Scripture, while 
right in itself, may be abused when transferred to the 
forum. Exactness of Scriptural quotations was a thing 
to be highly commended, but an undue emphasis with re- 



408 HISTOKY OF THE DISCIPLES OP CHRIST 

spect to this method of teaching was calculated to create 
a spirit of legalism which, in the long run, was no help 
to the cultivation of either brotherly love or the best in- 
terests of the truth. There is a logic of the heart as well 
as of the head, and this former was almost entirely ignored 
in the predominance of the latter. 

(3) Very generally these debates magnified the system 
of Christianity rather than the author of the system. No 
doubt that, in some cases, men were more attracted to the 
Disciple movement on account of its convincing logic, 
than they were on account of its helpfulness in the de- 
velopment of the spiritual life. During many of these 
debates there was not much attempt to magnify the Master, 
but everything was made to serve the triumph of each side 
in the controversy, and this controversy was generally 
about things that were not indispensable to the salvation 
of the world. 

(4) While debates were intended to assist in bringing 
about Christian union, they frequently had the contrary 
effect by emphasising a party spirit. Doubtless when 
they were conducted with an earnest desire on both sides 
to simply find out the truth, with respect to the matters 
discussed, then the result was in the interest of Christian 
union, because any union that is not based upon the truth 
cannot be regarded as of supreme value. But for the 
most part the debates of the period now under considera- 
tion were not conducted in the spirit of earnest inquiry, 
but rather with a view to partisan triumph. 

(5) They often had a bad effect upon the unity and 
peace of neighbourhoods. This of itself made them seri- 
ously objectionable. While it is true that Christ came 
to put even the members of a family against each other, 
at the same time the ultimate aim of His coming was 
peace on earth and good will among men. It is probable 
that these debates were justified, if justified at all, mainly 
on the ground that truth always begets antagonism when 
it comes in contact with error. Doubtless where these 
debates were overwhelmingly conclusive on one side, the 
result was beneficial to the neighbourhoods where the de- 
bates were held ; but when the neighbourhoods were about 
equally divided with respect to the contest, there was 
usually more harm done than good. 

(6) They were generally contests for party victory more 



BEREAVEMENT AND PROGRESS 409 

than for the triumph of the truth. They stimulated a 
vicious method of studying the Scriptures by seeking to 
find those passages which seemed to sustain partyism. 
Each party to the debate was sure to discount the im- 
portance of all the Scriptures quoted to sustain the other 
side. This made the study of the Scriptures a sort of one- 
sided affair, putting undue emphasis on the passages that 
were helpful to only one side, and treating indifferently 
the passages which seemed to help the other side. 

(7) They generally ended with a victory proclaimed for 
each side, rather than a victory for the truth. Indeed, 
it was the victory for partyism that was mainly involved, 
though perhaps those who engaged in the debates were not 
conscious of this fact. Not the least evil was the transfer- 
ence of this spirit into the pulpits after the debates were 
concluded. 

It is not here affirmed that all the debates were charac- 
terised as represented in the foregoing enumeration; but 
at the same time it must be confessed that many of them 
are fitly described in the description just given. Their 
evil tendency was perhaps not so clearly seen at the first, 
but after several years of experience in seeking union by 
friction, the Disciples began to change their tactics with 
respect to this matter, and the result is that, at the be- 
ginning of the twentieth century, they are much less bel- 
ligerent than they were during the nineteenth century. 

Perhaps their desire to be Scriptural in everything led 
them to place the emphasis upon Tightness rather than 
upon goodness; forgetting, or, at any rate, not realising 
that the highest reach in ethics is not the right, but the 
good — the summum oonum; but to be right and to be good 
are both important, and neither is of much value without 
the other. Those who lived through the debating period 
will remember that it was a common thing for Disciples 
to carry about with them their Bibles, and especially the 
New Testament, and they were always ready to give to 
every man that asked them a reason of the hope that was 
within them, though sometimes they did this without much 
meekness or fear. They quoted the Scriptures to prove 
that they were right, and thus far they did well, but it 
is to be feared that many of them stopped at that par- 
ticular point, and did not go on to quote Scripture that 
they were practising what they preached. It was this 



410 HISTORY OF THE DISCIPLES OF CHRIST 

failure to reach the highest good, or the summum bonum, 
that grieved both Mr. Campbell and Mr. Stone, during 
the period under consideration. They both felt that many 
Disciples were studying the Scriptures with a view to 
proving their system of religion was right, but they did 
not study the Scriptures with a supreme anxiety to know 
how to build up Christian character. 

After all, the Disciples ought not to be judged severely 
because of the tendency which has been indicated. They 
were in a period when the course they pursued was per- 
haps the inevitable result of the environment in which 
they were living. It has already been suggested that 
their main contest w T as with sectarianism, and this ugly 
thing had to be treated sometimes with considerable sever- 
ity, and nearly alw r ays with a courage that often de- 
generated into a counter-partisan spirit. Doubtless 
courage was necessary, but it ought to have gone on to 
the top of Peter's great pyramid of character, viz., love, or 
as Paul puts it in his triad, " Now abides Faith, Hope, and 
Love, but the greatest of these is Love." 

But the Disciples were learning some things with re- 
spect to themselves. Doubtless they had to pass through 
the experience of the debating period in order to fully 
understand that Love is greater than either Faith or Hope. 
In the later days they are beginning to realise this great 
fact, and as they look backward to the days of conflict, 
with the various religious denominations, they are some- 
times uncharitable toward the heroes of that day. The 
work that had to be done during the middle of the nine- 
teenth century was very different from the work that has 
to be done in the twentieth century. It ought, further- 
more, to be remembered that the Disciple movement in 
the nineteenth century did much to make the environment 
for the twentieth century, and had it not been for the 
vigorous contest which was waged by the pioneers of the 
movement it is probable that we would have to fight over 
the very battles in the twentieth century which they fought 
for us in the nineteenth century. 



CHAPTER XVI 



CONFLICT AND GROWTH 



DURING the next two or three years the movement 
was characterised by at least three things : 

1. The interest in education continued to grow. 
The various periodicals published by the Disciples at this 
time all advocated the founding and support of colleges, 
and these began to multiply, even faster perhaps than 
was wise at that particular period. Nevertheless, it has 
always been true that whatever is in the air may become 
epidemic. The profound interest which had been de- 
veloped in education became almost epidemic with the 
Disciples in the establishment of colleges, so that it was 
not long until a number of these had been started with- 
out any adequate support. Very few people will be in- 
fluenced by the experience of others. Each man must 
have his own experience before he will believe in a par- 
ticular course of action. Even children will not believe 
their parents with respect to certain things; but these 
children must pass through an experience for themselves 
before they can be persuaded that what their parents have 
already told them is undoubtedly true. All this is very 
discouraging ; and yet, if it were not true this world would 
be a paradise in a very little time. If we all profited 
by the experience of others, to the extent that we ought, 
of course none of the mistakes made by our ancestors 
would be repeated in our own case, and this would soon 
give to the world a civilisation without a single fault. 
The mistake the Disciples made, with respect to the estab- 
lishment of too many colleges, or rather the attempt to 
establish them, was a very natural one under the circum- 
stances. It was zeal without knowledge, and this is not 
the only case to be recorded with respect to such zeal 
in the history of the race. 

2. The same tendency was manifested with respect to 
the planting of churches. These began to multiply far 

411 



412 HISTORY OF THE DISCIPLES OF CHRIST 

beyond the possibility of providing them with proper over- 
seers and means of spiritual development. But there was 
really no help for this. The evangelists in the field were 
doing a splendid work. Everywhere they were gaining 
victories for the simple Gospel, as they preached it. The 
news from the evangelistic field, at this time, presents a 
succession of triumphs in nearly all of the western and 
southwestern states. Not to plant churches was to give 
up the conquest of the country, and no one thought of 
that. Those who have criticised the early pioneers at 
this particular point have not reckoned properly with the 
facts. There was nothing else for them to do as evangel- 
ists (and nearly every preacher was an evangelist) ; they 
were compelled to take the course they did. To stop with 
those who had been gathered together and build them up 
in faith, hope, and love, was an impossibility, and even 
if it had been possible, it would have perhaps been unwise 
at this particular time. Of course there would be waste. 
There always is some waste in the building of anything. 
It is a most unreasonable criticism that has been made on 
the fathers of the movement by some of our wise pastors 
who stay strictly at home, draw large salaries, and enjoy 
the social life of a church, which perhaps owes its exist- 
ence to the very enthusiasm of the pioneers. When a 
house is built all the material gathered is not usually 
used up in the construction of the building, and yet the 
very things that are thrown away are essential, in order 
that the workmen may have scope for the development 
of the general plan. 

3. The growth of the organisation idea has already been 
referred to. This now began to take form in the co- 
operation of churches. In Ohio, Kentucky, Missouri, 
Indiana, and Iowa, as well as in Virginia, and a few other 
states, there was a profound feeling that, in order to do 
the work that was needed to be done, a very definite and 
earnest co-operation of churches must be provided for. 
In Kentucky this movement was led by John T. Johnson, 
who was always active in every good work. At that 
time he and B. F. Hall were editing a Church journal 
from Georgetown, Ky., and this journal gave no mis- 
takable sound as to the importance of co-operation, and 
also with respect to a sound financial system. John- 
son reckoned the moneyed concerns of the Church to em- 



CONFLICT AND GROWTH 413 

brace four general items, and it is worth while to give 
these items and the development of his financial scheme 
in his own words: 

1. The expenses of the church, in respect to her internal 
concerns. 

2. The relief of the poor and destitute. 

3. The spread of the Gospel by means of evangelists, and 
otherwise. 

4. All other calls of necessity. 

Now the first question that arises is this: How much shall 
be raised? In order to answer this, the field to be occupied 
and cultivated must be viewed and the means of the church 
considered. There can be no doubt that the object to be ac- 
complished calls for the utmost stretch of our benevolence. 
Let us, then, endeavour to ascertain the Scriptural demand, if 
any has been made. This being done, it is presumed that no 
citizen of the kingdom would hesitate as to duty. It is re- 
quired of a man according to what he has. And as the Lord 
loves a cheerful giver, so he has required of us to give cheer- 
fully, as he has proposed or given to us. We are his stewards 
and must improve the talent he has given us. We are most 
positively forbidden to amass treasure upon the earth. We 
are, therefore, to keep what we have in actual employment in 
doing good. 

What proportion of the means with which we are blessed 
shall be devoted to the cause? We may not be able to de- 
termine this point with mathematical certainty; but every 
lover of the cause whose soul is imbued with a desire for the 
conversion of the world, and whose mind is properly instructed 
in these matters; in a word, whose affections are supremely 
set upon heavenly things, may come to a safe conclusion. If 
I am worth $1,000, would it be oppressive to give $3.00 per 
annum for the advancement of the eternal interests of man- 
kind? Would it be too much for the member worth $5,000 to 
give $15.00? Or for a member worth $10,000 to give $15.00? 
In the general, such a donation to the cause would not be felt, 
or if felt, it would be to the generous contributor as the savor 
of life unto life. Such a system as this, if practised, would 
soon bear the gospel over America and Europe. The present 
poor, pitiful state of things is enough to make a Christian 
blush and hide his head. Look at the noble, generous hearted 
Christians at Jerusalem. They gave all into the Apostle's 
hands. They distributed to all as they needed. When this 
became too burdensome to the apostles, the church chose seven 
men, whose office it was to attend to those temporalities. 
Ananias and Sapphira concealed a part of theirs and were 
struck dead. Let us take care how we conceal, or draw back 
from duty. But what general system would embrace the 
principles laid down by the apostles? I will suggest one to 
which I am willing to yield : 



414 HISTORY OF THE DISCIPLES OF CHRIST 

1. Let the elders and deacons chosen by the congregation, 
be a committee to raise and disburse the funds. 

2. Let the names of the members be arranged in the alpha- 
betical order. 

3. Let each member promptly furnish the committee the 
value of his or her estate. 

4. Let the congregation determine by themselves as a body, 
or by their committee, what sum shall be raised (annually) to 
accomplish the objects set forth, as far as practicable. 

5. Let the committee ascertain, at an equal rate, what each 
member has to pay, and affix it to his or her name. 

6. Let the members be furnished, each, with his or her 
quoto, in writing. 

7. Let the payments be made in monthly proportions. 

8. Let the payments be made to the treasurer of the Com- 
mittee, without a collector. 

9. Let the Committee disburse all the funds, as they are 
demanded by the exigencies as they arise. 

10. Let the reports of the Committee be made, in writing, to 
the Church quarterly. 

11. Let those who cannot perceive the propriety of the meas- 
ure, bear with those who prefer its adoption. 

12. Let those who prefer to aid by subscription, or other- 
wise, do so.* 

In an article of his in the Christian Journal, of March 
28, 1846, under the head of " Triumphs and Defence of 
the Reformation," he gives a very full and informative 
view of the work that had been done, as well as some of 
the things that are still wanting. In this luminous article 
he refers especially to the progress that had been made 
among the Baptists themselves with respect to the things 
that were decidedly wrong at the beginning of the Re- 
formatory movement. The spirit of this Address may 
be gathered from the following extract : 

Within a few years past, the different religious parties have 
manifested toward each other and the reformation, a fore- 
bearing, tolerant, and kind spirit, which has been calculated 
to cheer the heart of the Christian philanthropist. Such have 
been the demonstrations on the part of our Baptist friends, 
the hope has been inspired that, at no distant day, a union 
with us would be proposed by them upon the Bible alone, freed 
from the speculations, opinions, traditions, and philosophy of 
men. Such a union would shake the religious world to the 

* " Life of J. T. Johnson/' pp. 210-210. 



CONFLICT AND GROWTH 415 

centre and accomplish a revolution, the extent and blessings 
of which would overwhelm the most enthusiastic with 
astonishment. But these inspiring hopes are frequently 
blasted by the firebrands which are occasionally hurled at us 
in the most contemptuous and indignant manner, by the war- 
spirits of the party. On such occasions, we are strongly 
tempted to apply the rod of castigation; but regret and con- 
cern for the person — a supreme regard for the authority of the 
Lord Jesus, and the most ardent desire for the conversion of 
the world, subdue our resentment, and urge us to be kind and 
conciliatory. The religious world is too fiery already ; and, so 
far from pandering to the angry passions, we should pour oil 
upon the troubled waters. It is much more pleasant to praise 
than to censure; and on many occasions it is not only allow- 
able, but justifiable, to cast the mantle of oblivion over the 
past. 

But there are times when truth, justice, and propriety, de- 
mand a faithful exposure, that posterity may profit by the 
past. Every reformation, since the great apostasy, has been 
most bitterly and shamefully opposed. The basest intrigues 
and combinations, and the grossest misrepresentations have 
been resorted to; but the truth has finally triumphed. 

The present reformation has not escaped. It has been the 
subject of the most unprovoked, ungodly assaults; and its 
progress has been opposed by the most pernicious influences. 
We have been objects of bitter malignity and unmeasured 
abuse; and if, at any time, we indulged in exposing the reck- 
lessness and wickedness of such conduct, it has furnished an 
additional stimulant for unbounded ridicule and vulgar abuse. 
Our motives have been adjudged dishonest; our religious pro- 
fession has been scoffed at; and the doctrine advocated by us, 
has been treated as the result of human philosophy — as the 
offspring of deluded human ambition. If we have committed 
blunders under such circumstances, it is not a matter of won- 
der. It is rather astonishing that so few errors have been 
committed — more especially, as we have been infested (as is 
the case more or less with every party) with spies and traitors 
in the army. My beloved brethren: The circumstances which 
surround us most imperiously demand that we should be " pru- 
dent as serpents and harmless as doves " ; that we should be 
guarded in all that we say and do, lest an injury be inflicted 
which can never be repaired. We have had to battle for vic- 
tory against fearful odds. We have had to contend and toil 
hard for every inch of ground we have gained; and we have 
been most unfeelingly reproached because we have gained no 
more. The conquest, however, has been unparalleled, except in 
the primitive age. Victory has crowned our efforts thus far. 
And many of our opponents have judged it safest to turn a 
deaf ear to our preaching. They have witnessed the mighty 
power of the ancient gospel. They have seen it sweep the land 
like a tornado. A community of 200,000 or more, banded 



416 HISTORY OF THE DISCIPLES OF CHRIST 

together in the holiest ties of brotherhood, in less than eighteen 
years, furnishes unequivocal demonstration of its power; and 
even the locking of doors has not proved a safeguard 
against it. 

In such a case we have no use for cowards or drones. We 
have no compromise to make. The divine system, as laid down 
in the New Testament, must be received and submitted to 
most unreservedly. The unity of the Church — not only in 
name but in fact — and the conversion of the world, must be 
recognised and laboured for. To accomplish objects so desir- 
able — so transcendently important, there are needed true, loyal, 
iron-hearted soldiers of the cross, the ruling passion of whose 
souls is the love of God and love to man. The merely am- 
bitious, envious, sectarian spirit must be crushed, as of 
Satanic origin. 

It can be said in truth, and it has been most abundantly 
and joyfully realised by thousands of choice spirits of the 
parties of the day, that the present reformation, as regards 
the ancient gospel and ancient order of things, with their ac- 
companying blessings, privileges, and enjoyments, is far in ad- 
vance of anything that has been plead since the great apos- 
tasy. It is emphatically a return to primitive Christianity, 
as impressed upon the pages of the Divine Volume. 

The Ancient Apostolic Gospel has been restored in all its 
purity. Men are addressed by it as rational, intelligent, and 
accountable beings; and immediate confession and obedience 
to the Saviour demanded. This discovery and practical presen- 
tation of the gospel is sufficient of itself to constitute a man 
the benefactor of his race. This has not only been done, but 
professors of religion are now left without apology for their 
scandalous and 'ruinous divisions. The sinner is pointed to 
obedience as with the light of the sun; and the Christian is 
led infallibly to the true Church. The Saviour, as with the 
voice of thunder and a scathing blast of lightning, has de- 
nounced the unauthorised, ungodly schisms which exist under 
the pretended sanction of his Name; as if he ever gave coun- 
tenance to their names or creeds — or ever sanctioned their 
abuses of the Gospel ! 

Our efforts may be derided; we may be insulted, mocked, 
and scoffed at ; the most vulgar epithets may be applied to us ; 
the pen of detraction and slander may subject us to the hatred 
and odium of many; but the impartial historian will award 
ample justice in transmitting to posterity a faithful narrative. 
These divine principles, acted out by our children, will redeem 
our names and motives from temporary obloquy; and the ad- 
vocates of this reformation will be hailed as the benefactors 
of the nineteenth century. But the most delightful reflection 
of all is, that the Saviour will award the plaudit, " Well done," 
at the great day, before an assembled universe. 

Those of every party and of every name, who have experi- 
enced the superlative bliss of intelligent submission to this 



CONFLICT AND GROWTH 417 

divine system, have felt and acknowledged their gratitude to 
God, that their lives were spared to realise it; and they have 
felt and expressed their great obligations to those who were 
the agents in the divine administration, in bringing them into 
the glorious liberty and light of its gospel.* 



In Ohio, also, there were very marked advances made 
with respect to co-operation. When the Baptist Associa- 
tions came over to the Reformatory movement, simply 
"yearly meetings" were substituted for the meetings of 
the Associations. These yearly meetings began to de- 
velop toward meetings for business, as well as for preach- 
ing the Gospel. Several churches began to work together 
in sending out an evangelist, and also co-operated with 
respect to other things. But every step of this kind taken 
was more or less opposed by men who thought they saw 
in this tendency a shadow of an ecclesiasticism, a thing 
they dreaded more than almost any other calamity that 
might befall them. Mr. Campbell himself was constantly 
quoted by these hesitating brethren. His articles in the 
Christian Baptist against the clergy and against ecclesias- 
ticism were eagerly brought forward as proof that he him- 
self was opposed to the entering wedge which Christian 
co-operation was supposed to be. But Mr. Campbell, in 
the Millennial Harbinger, frequently repudiated this in- 
terpretation placed upon his earlier writings. He claimed 
that his articles in the Christian Baptist were aimed at 
abuses rather than legitimate uses. He earnestly advo- 
cated in the Harbinger the co-operation of churches, and 
insisted that this was absolutely necessary in order that 
the Restoration movement might be a great success. In- 
deed, some of the strongest articles ever written by him 
were written in the 40's, in support of organised work, 
both in individual churches and also in a co-operative 
system that would enable many churches to work 
together. 

Walter Scott also strongly sustained the movement in 
favor of co-operation. He had been for several years lo- 
cated at Carthage, Ohio, near Cincinnati, and had done 
much both with pen and tongue to forward the movement 
in southern Ohio. But in 1844 he left Carthage and 
located in Pittsburg, where he preached for both the church 

*"Life of Johnson/' pp. 242-245. 



418 HISTORY OF THE DISCIPLES OF CHRIST 

in Pittsburg and the one in Allegheny City; and at the 
same time he edited a paper, entitled the "Protestant 
Unionist" which did most excellent service for Protestant- 
ism as a whole, as well as for the Restoration movement 
to which he was specially committed. From this point 
he made excursions into various parts of the country, 
where he was always received with enthusiasm by the 
people, as he had at this time reached his most mature 
manhood. 

In Missouri the co-operation movement had made con- 
siderable advance by the middle of this decade. Under the 
leadership of T. M. Allen several churches in several parts 
of the state were accustomed to co-operate and hold yearly 
meetings. Almost the only reliable statistics that can 
be found about this time are given by Mr. Allen in his 
reports to these co-operative meetings. For several years 
he made annual reports of the progress of the cause, and 
from these reports, as well as from a few other sources, 
it is evident that before the year 1850 the Disciples num- 
bered in Missouri not less than 50,000, and it is also 
evident that not the least influential factor in bringing 
this great result was the co-operation of the churches, 
even in the somewhat limited way which prevailed at that 
time. 

In Iowa and Indiana, the same tendency was distinctly 
manifested. In both of these states the cause was greatly 
benefited by the union of forces in sending out the Gospel 
and in providing for the care of the weaker churches that 
were unable to support themselves. At the beginning 
of the year 1845, the first really general co-operative so- 
ciety was formed. This movement was led by D. S. Bur- 
nett, of Cincinnati, and the headquarters of the Society 
were located at that city. The following preamble and 
constitution, with the officers, will sufficiently indicate the 
scope of this society, as well as the lofty aim which its 
founders had in view: 

" Whereas, the Sacred Scriptures, the Hebrew of the Old 
Testament, and the Greek of the New, are the only authorita- 
tive divine standard, containing the only revelations of God 
to the human race extant; and, 

Whereas, it is the duty of Christians, who are called " the 
light of the world," to acquaint the human family with those 
revelations, by faithfully and thoroughly translating and cir- 



CONFLICT AND GROWTH 419 

culating them; We, whose names are undersigned, resolve to 
unite our labours under the following 

CONSTITUTION 

Article I. The name of this Association shall be the Ameri- 
can Christian Bible Society. 

Article II. It shall be the object of this Society to aid in 
the distribution of the Sacred Scriptures, without note or 
comment, among all nations. 

Article III. Each contributor of one dollar annually, shall 
be a member. 

Article IV. Each contributor of twenty-five dollars at one 
time, shall be a life member. 

Article V. Each contributor of one hundred dollars shall be 
a life director. 

Article VI. All Bible Co-operations, or Societies, agreeing 
to place their surplus funds in the Treasury of this Society, 
shall be auxiliaries, and shall have the right to appoint one 
director; and for every fifty members, they shall be entitled 
to another director. The Parent Society, located in Cincin- 
nati, shall be entitled to one director, and another director for 
every twenty-five members; all which directors shall assemble 
at the time and place of the annual meeting. 

Article VII. A Board, consisting of a President, nine Vice- 
Presidents, Corresponding and Recording Secretaries and 
Treasurer, together with twenty-five Managers, shall be ap- 
pointed annually to conduct the business of the Society. The 
President, two Vice-Presidents, Secretaries, Treasurer, and 
sixteen of the Managers, shall reside in Cincinnati, or its vi- 
cinity. The members of the Board shall continue in office 
until superseded by a new election and shall have power to 
fill such vacancies as may occur in their number. 

Article VIII. The Board of Managers, and their officers, 
shall meet monthly, or oftener, if necessary, at such time and 
place as they shall adjourn to; seven of whom shall be a 
quorum. 

Article IX. The Board of Managers shall have power to ap- 
point such persons as may have rendered essential services to 
the Society, members for life, or life directors. 

Article X. At the meeting of the Society, and of the Board 
of Managers and Directors, the President, or in his absence 
the Vice-President first upon the list then present, and in the 
absence of all the Vice-Presidents, the Treasurer, and in his 
absence such member as shall be chosen for that purpose, shall 
preside. 

Article XI. The annual meeting of the Society, and Direc- 
tors, shall be held in Cincinnati, on the day before the last 
Wednesday in April, in each year, or at any other time, at 
the option of the Society; when the accounts of the Treas- 
urer shall be presented, and a President, Vice-Presidents, Sec- 
retaries, Treasurer, and such other officers as they may deem 



420 HISTORY OF THE DISCIPLES OP CHRIST 

necessary, together with a Board of Managers, shall be chosen 
the ensuing year, by the Directors entitled to vote on the 
Treasurer's books, at the beginning of the said month. 

Article XII. The President shall, at the written request of 
six members of the Board, call a special meeting of the Board 
of Managers, causing at least three days' notice of such 
meeting to be given. 

Article XIII. The whole of the minutes of every meeting, 
shall be signed by the Chairman and Secretary. 

Article XIV. No alteration shall be made in this Consti- 
tution, except by a vote of two-thirds of the Society and Di- 
rectors present at an annual meeting. 

President. 
D. S. Burnett, Cincinnati. 

Vice-Presidents. 
J. J. Moss, Cincinnati; B. S. Lawson, M.D., Cincinnati; Alex. 
Campbell, President Bethany College; Walter Scott, 
Pittsburg; John T. Johnson, Kentucky; John O'Kane, 
Indiana; H. P. Gatchell, Iowa; Ephraim A. Smith, 
Georgia; Eleazer Parmly, M.D., New York City. 

Corresponding Secretary. 
James Challen, Cincinnati. 

Recording Secretary. 
George R. Hand, Cincinnati. 

Treasurer. 
Thurston Crane, Cincinnati. 

Managers. 
J. Ray, M.D., Cincinnati; Owen Owens, Cincinnati; S. S. 
Clark, Cincinnati; W. P. Stratton, Cincinnati; George 
Tait, Cincinnati ; Geo. W. Rice, Cincinnati ; A. Trowbridge, 
Cincinnati; G. Vanausdal, Cincinnati; James Hopple, Cin- 
cinnati ; Thomas Emery, Cincinnati ; N. S. Hubbell, Cin- 
cinnati; J. Getzendier, Cincinnati; Jas. Leslie, Cincinnati; 
Wm. Lockwood, Cincinnati; Geo. S. Jenkins, Cincinnati; 
Josiah Fobes, Cincinnati; Thomas Taylor, Philadelphia; 
T. Fanning, Tennessee; T. M. Allen, Missouri; John T. 
Jones, Illinois; A. Crihfield, Kentucky; S. Church, Penn- 
sylvania; W. Hayden, W. Reserve, Ohio; Wm. Clark, Jack- 
son, Mississippi; Francis K. Dungan, Baltimore. 

While this Society was opposed by some reactionary 
men, on the ground that it was a society and not a church, 
it evidently marks the beginning of better things for the 
Disciples of Christ. It was thought by some that even 
Alexander Campbell did not specially approve of the So- 
ciety, but in the Harbinger for 1845 he distinctly affirms 



CONFLICT AND GROWTH 421 

that his main objection was grounded upon the fact that 
the movement had not received the general concurrence 
and support of the whole brotherhood, and furthermore 
there was no particular need for a separate organisation 
of this sort, for the reason that the same work proposed 
was being already done by other religious parties, and 
especially by the Baptists. Nevertheless, he was extremely 
friendly to the men who had undertaken the matter, and 
was hopeful that the Society might do much good. 

This Society did not count for very much as an effective 
organisation, but it was most valuable as indicating that 
the time had come when the Disciples, as a whole, must 
work together in some effective organisation ; and as they 
claimed to take the Bible and the Bible alone for their rule 
of faith and practice, it was thought by Mr. Burnett and 
those associated with him, that a Bible Society was the 
very thing to give expression to the faith of the Disciples 
which they professed to have in the book which they pro- 
posed to follow. We shall see shortly how this Society 
led to another, when the Disciples practically began their 
general co-operative work. 

Meantime other things were taking place in 1845. The 
Trustees of Bethany College this year elected W. K. Pen- 
dleton Vice-President of the College. He had married 
Mr. Campbell's daughter, Lavinia, October 14, 1840. He 
had also been serving in the College as one of its pro- 
fessors, and in 1846, his name appears on the title page 
of the January number of the Millennial Harbinger as 
associate editor with Alexander Campbell. 

Mr. Pendleton had been educated at the University of 
Virginia, and was connected with the Pendleton family 
of East Virginia; and as he became intimately associated, 
not only with Mr. Campbell, but also with the religious 
movement from this time until his death, it is well to give 
a somewhat detailed account of his life and character, 
especially as he deserves a very high place among the men 
who made the movement what it is : 

Dr. Pendleton was perhaps the best representative man 
among the better educated class of the Disciples. He 
was intellectual and scholarly; but this does not express 
that which characterised him most of all. He possessed 
that indescribable charm which comes only of good breed- 
ing, and which cannot be produced by any of the ordinary 



422 HISTORY OF THE DISCIPLES OF CHRIST 

methods of collegiate education. It has its roots in mother- 
culture, and always dates back to the home circle. A 
true man is, therefore, practically made before he enters 
the college or university. The latter may be important 
in the full development of a strong manhood, but without 
the foundation furnished in the right kind of home life, 
the after-glow will always be obscured by occasional clouds 
of ominous hue. This fact emphasises the great value of 
a true family life in order to the production of characters 
that will live in history. 

William Kimbrough Pendleton was born in Louisa 
County, Virginia, September 8, 1817, and died September 
1, 1899; consequently he was eighty-two years old, lack- 
ing one week, when the end came. Having lived over 
three-quarters of a century, through one of the most re- 
markable periods in the world's history, and having con- 
tributed no small portion of interest to that period, he 
went peacefully to rest, amid the scenes where most of his 
active life had been spent. 

He was of English descent, and his ancestors, both 
paternal and maternal, from the earliest history of this 
country, occupied distinguished positions in the state and 
the church. His mother was brought up under Episcopal 
influence, but his father, Colonel Edmond Pendleton, did 
not become a member of any church until the son was 
sixteen years of age. However, having become an earnest 
reader of the Christian Baptist and Millennial Harbinger. 
he was finally baptised and became an earnest advocate 
of the religious movement inaugurated by Alexander 
Campbell and others. 

At that time the new religious movement was freely 
discussed in nearly every family in Virginia. Colonel 
Pendleton's home was no exception to this rule. Every 
position of the " Reformation," as it was then called, 
received the fullest and severest investigation; and while 
listening to these discussions, the son had ample oppor- 
tunity to become acquainted with the principles of the 
great religious movement, which he, in after years, advo- 
cated with such distinguished ability. 

From his earliest boyhood his education was carefully 
provided for. After attending for several years the best 
schools in that part of the state, he entered the University 
of Virginia, where, besides the academical school, he 



CONFLICT AND GROWTH 423 

studied the law two years and was licensed to practise. 
During most of this time he had been a regular reader 
of the Christian Baptist and Millennial Harbinger, and 
a constant and earnest student of the Word of God. He 
acted also as amanuensis for his father in conducting some 
epistolary discussions with a Baptist preacher and others ; 
heard Elder S. Higgason and James Bagley preach for 
years, besides hearing occasionally many of the most dis- 
tinguished preachers among the Disciples ; was constantly 
in company with Disciples at his father's house ; and above 
all, and before all, was carefully trained from his infancy 
by a pious mother — " a woman possessing the gentleness 
and mildness of a child, combined with the firmness and 
courage of a Spartan mother — extremely modest and un- 
obtrusive, yet when drawn into conversation, showing 
great depth of thought and clearness of perception and a 
mind well stored with information." Such was the char- 
acter of the religious influences brought to bear upon 
him, and under these, having come to a full understanding 
of his duty, he was in June, 1840, immersed by Alexander 
Campbell, at the Mt. Gilboa Church, Louisa County, Vir- 
ginia, being at the time in the twenty-third year of his 
age. In the fall of 1840 he was married to Lavinia M., 
daughter of Alexander Campbell, a lady of brilliant in- 
tellect and beautiful Christian character, who died in the 
spring of 1846. 

In August, 1848, he was again married — this time to 
Clarinda, also a daughter of Alexander Campbell. Mr. 
Campbell's celebrated letters from Europe were addressed 
to this daughter. She was greatly beloved by all who 
knew her, and was thoroughly devoted to the cause of 
Christ. She died in January, 1851, rich in good works, 
and " meet to be a partaker of the inheritance of the saints 
in light." In the autumn of 1855, he was again married — 
to Catherine H., daughter of Judge Leceister King, of 
Warren, Trumbull County, Ohio. 

In all the positions which Mr. Pendleton filled he gained 
distinguished honour for himself. He finally resigned 
the presidency of Bethany College and settled at Eustis, 
Fla., where he bought him a beautiful home on the lake 
of the same name. It was here in this Florida home, 
among the orange trees, in company with his books and 
magazines, that he spent the latter years of his life. 



424 HISTORY OF THE DISCIPLES OF CHRIST 

Through his influence a church was organised at Eustis 
and a comfortable building erected. He was on a visit 
to Bethany, W. Va., when he died. There was perhaps 
no spot on earth that was more sacred to him than Beth- 
any, and it was no doubt in harmony with his own wishes 
that his earthly life should close there. 

In closing this altogether too brief notice, only a few 
characteristics, which seem to have been prominently as- 
sociated with Dr. Pendleton, can be mentioned. 

(1) He was a gentleman. Much is meant by this char- 
acterisation. There is the width of the poles in difference 
between a gentleman and a genteelmaui. The latter often 
makes a favourable impression upon society, when, in fact, 
he does not carry with him a single mark of a gentleman. 

Christianity does much for the most rugged natures, 
but it does not always make a gentleman. However, it 
is well to distinguish between the Christianity of Christ 
and that which is labelled Christianity, but which very 
inadequately represents the mind of the Master. But 
even the best form of Christianity has uphill work with 
some men to make them gentlemen. It is just here that 
environment tells with great force. But there is some- 
thing else besides environment. Heredity is a controlling- 
factor. In making a gentleman there is nothing more 
important than stock. Perhaps a man is influenced most 
by his mother in the matter under consideration. Her 
softening, refining influence often tells with overpowering 
effect in developing gentlemanly characteristics. This was 
one of the important factors in Dr. Pendleton's life. His 
mother was a most remarkable woman, and to her he 
was most indebted for those special qualities which made 
him the gentleman he was. 

(2) Dr. Pendleton was not only a gentleman, but a 
gentleman of the old school. This means much with those 
who lament the fact that the gentlemen of this school 
are rapidly passing away. There are only a few of them 
left. Dr. Pendleton was one of the most distinguished 
of this class. It is a class, too, which cannot be very 
well described. They are men whose presence you feel, 
but you cannot analyse the force which touches you. You 
are swayed by courtesy, suavity, and delicacy, but you can- 
not tell exactly how these are combined or what the 
method precisely is which brings them to bear upon your 



CONFLICT AND GROWTH 425 

own personality. You bow with respect to the man who 
stands in your presence, realising his supreme manhood 
and yet not knowing how that manhood really affects 
you. Dr. Pendleton was a master in this unconscious 
art. He never seemed to know he was graceful, but his 
every movement in the social circle personified the old 
Latin " otium cum dignitate" I have never known a 
man who could make himself more at ease, more interest- 
ing, or more impressive whenever he chose to do so. He 
was not the least obtrusive. He gave one a sense of his 
humility more than anything else. He was modest to 
a high degree, but at the same time he moved with a con- 
sciousness of power, which gave every action its normal 
proportion and made his whole conduct symmetrical and 
dignified. 

(3) He was not so much technically a scholar as he 
was an educated man. This is a distinction which needs 
to be emphasised. It is possible for a man to be a scholar 
without education, and it is equally possible for a man 
to be highly educated without possessing much scholar- 
ship. Dr. Pendleton was not specially a scholar. There 
were some things in which he excelled. He was well up 
in philosophical studies. He was also no mean linguist. 
But he made no special claim to an extended technical 
scholarship of any kind. Nevertheless, he was perhaps 
the most widely read man in the ranks of the Disciples. 
He read all the choice books of even modern literature, 
while the old masters were as familiar to him as his house- 
hold gods. His literary faculty was of the finest quality. 
His soul seemed to respond with the liveliest appreciation 
to every touch of genius. He was fond of music, and 
was a most excellent judge of paintings and sculpture. 
He had an eye for the beautiful in both nature and art, 
and few men have ever excelled him in verbal criticisms 
with respect to such matters, though he never seemed to 
regard it worth while to place his animadversions upon 
paper. He lived too much in the seclusion of his own 
home. He had little or no ambition, as the world under- 
stands that term. He seemed to be satisfied with the 
kingdom of the family, and in his associations with home 
life he found his chief enjoyment. 

(4) It has already been stated that Christianity, when 
properly understood and practised, does much for culture. 



426 HISTORY OF THE DISCIPLES OP CHRIST 

It is easy to see how this must be so. Christianity has 
largely to do with the heart. Perhaps nothing distin- 
guishes the religion of Jesus Christ more than its appeal 
to the affections ; and as there can be no true culture un- 
til the heart is touched, it is not surprising that a char- 
acter strongly dominated by the Gospel will necessarily 
become transformed by the Gospel's influence. Dr. Pen- 
dleton was first of all a Christian. Christ within him, 
the hope of glory, dominated all his faculties. He never 
made his religion demonstrative. He was not boisterous 
about anything. He simply moved along, in the easy 
tenor of his way ; and though constantly engaged in either 
study or work he performed everything without noise or 
friction, and consequently the world around him often 
forgot that a great man was hid away from the multitude 
in the heart of his family, where his wife and children only 
knew how great a character he w T as. 

(5) His life was a constant demonstration of the truth- 
fulness of the Scriptural saying, " In quietness and con- 
fidence shall be your strength." It has already been 
stated that he was not demonstrative. He never pushed 
himself to the front. He positively shrank from public 
notoriety. He was not indifferent to public approbation ; 
but he certainly did not do what he did to be seen of 
men. Perhaps he carried this tendency of his nature to 
excess. It is probable he would have been more useful 
to the general public if he had been more self-seeking. 
He lived in an aggressive age. During the past fifty years 
there has been no time when any man could wait on the 
coming of success. The Micawberian policy will not work 
in this age of the world. We must not wait for some- 
thing to turn up, but we must turn it up ourselves, in 
order to be sure that our task is accomplished. Dr. 
Pendleton was too reserved for the active, turbulent, strug- 
gling age in which he lived. He was sometimes accused 
of indolence by those who thought he ought to have occu- 
pied a more prominent place than he did. But he was 
not indolent. He was a hard student and an indefatigable 
worker. But he studied and worked in circles that were 
not open to the inspection of the public. It is no doubt 
perfectly true that he could have become a much more 
effective power for the public good, if he had allowed him- 
self to even fill the public places that were always ready 



CONFLICT AND GROWTH 427 

for him. But he could neither seek public position nor 
fill it at the expense of that quietness which seemed so 
essential to the development of his better manhood. What, 
therefore, appeared to be indifference to public endeavour 
was only an excessive timidity, or reserve, which did not 
permit him to come before the public with his methods 
of work. Perhaps it is true, after all, that men who are 
keyed like he was are unfitted for the rugged and demon- 
strative duties of public life. Still, we must not forget 
that the world needs men of different temperaments. It 
took both Aristides and Themistocles (though very differ- 
ent in almost every respect) to save Greece from the 
Persian invasion. 

(6) Dr. Pendleton was specially gifted as a writer. He 
was the possessor of a remarkably clear and polished style. 
All his literary work had the finish of a master. He was 
associated with Mr. Campbell in conducting the Millennial 
Harbinger, from the year 1844, and for about thirty years 
his contributions to that periodical were among the best 
that appeared in its columns. Many of his controversial 
papers give evidence of his fine logical powers, while all 
his writings clearly demonstrate that his rhetoric was 
scarcely ever at fault. His wide reading brought him into 
contact with the best thinkers of all ages, and his own 
style, though polished from the beginning, was greatly 
improved as the years went on by his contact with the 
masters of literature. He was truly the Addison of the 
reformation. 

(7) As a preacher and lecturer, he was able and inter- 
esting. He was overshadowed in the Bethany pulpit by 
his distinguished father-in-law, but he could have become 
eminent as a pastor of a city church. His social qualities 
being of the highest order, he would have been personally 
popular with his congregation; and if he had given 
himself to the work of preparing and delivering ser- 
mons he would have been undoubtedly a success as a 
preacher. His sermon in "The Living Pulpit" on "The 
Ministry of the Holy Spirit " is one of the ablest in 
that volume, and the writer of this sketch has heard 
him deliver sermons superior even to the one just 
mentioned. 

As a lecturer he was pleasing and instructive. He car- 
ried his elegant manners with him on the platform. 



428 HISTORY OF THE DISCIPLES OF CHRIST 

Though somewhat timid, he was nearly always self-pos- 
sessed when he came before the public. 

But he did not lecture simply to please. He meant 
everything he said to be useful to his hearers; hence his 
lectures were packed full of facts and matter which could 
not fail to be helpful to his audiences. These audiences 
listened with breathless interest to his matchless sentences, 
delivered in a manner which showed deep earnestness, 
though there was almost an entire lack of passion in any- 
thing he said. It was on account of this lack of passion 
that he failed to be a great orator, for he possessed every 
other qualification necessary to sway the multitude. But 
popular eloquence is not rhetoric nor logic, nor even ordi- 
nary earnestness; it is fire; enthusiasm; a flame which 
cannot be extinguished; it is a sweeping conflagration, 
overcoming all opposing winds and carrying everything 
before it. This, Dr. Pendleton did not possess. He was 
a logician; he was a rhetorician; he was highly educated; 
was polished in his manners and presented an attractive 
and dignified personality. He was graceful in his move- 
ments, elegant in those characteristics which make up a 
refined and noble manhood; but he lacked the one thing 
needful to make a popular orator. Let no one misunder- 
stand this statement. He was not cold. His whole nature 
was warm and genial. To those who knew him best he 
was a model of cordiality and sympathy. But the quality 
of enthusiasm did not overflow. It was held in solution 
with other things; but it nowhere showed itself as a sepa- 
rate, overflowing river, bearing everything down in its 
resistless course. This is an essential quality of true elo- 
quence, and without it eloquence may have a name to live 
by, but it is really dead. 

It is only necessary to say a few words in conclusion. 
I had the pleasure of knowing President Pendleton long 
and well. In the classrooms of dear old Bethany I learned 
to love him as an instructor and friend. 1 have never 
forgotten his personal interest in me. Frequently since 
then he has cheered me with words of encouragement. 
Only a little while before his death I received a letter 
from him, which I would now publish, as a specimen of 
his beautiful style, were it not for the delicate personal 
allusions in it with respect to myself. It is a delight to 
bear this testimony to his gracious and splendid manhood. 



CONFLICT AND GROWTH 429 

With the new help which Mr. Campbell had in con- 
ducting the Harbinger, he was enabled to give more time 
to the general field ; consequently, in March, 1845, in com- 
pany with R. L. Coleman, he made another tour through 
Virginia, Georgia, and South Carolina, meeting many old 
friends, making new friends, securing contributions for 
Bethany College, and speaking either in private or public 
almost constantly during his trip. Later on in the year 
he made another tour westward, through southern Ohio, 
Missouri, and Illinois. In all these states he saw evidence 
of the progress of the movement with which he was identi- 
fied. At the same time he was made conscious of the 
need of a more effective system of co-operation among the 
brethren, and especially an enlargement of views with re- 
spect to educational matters. The Harbinger for this 
year shows unmistakable evidence of the impression he 
had received during these excursions. 

About this time the Evangelical Alliance was organ- 
ised, and Mr. Campbell makes several references to it in 
the Harbinger for 1846. In these references he pointed 
out the resemblance of the movement to that of the " Chris- 
tian Association," which was founded in Washington, Pa., 
in 1809, and from which was. issued the great " Declara- 
tion and Address," written by Thomas Campbell. While 
he does not endorse everything in the Constitution of this 
Alliance, and does not believe that it offers a complete 
solution of the Christian union question, he nevertheless 
uses the following significant language: 

I said at the beginning, I say at the close, of my notice of 
the Evangelical Alliance, that I thank God and take courage 
at every effort, however imperfect it may be, to open the eyes 
of the community to the impotency and wickedness of schism, 
and to impress upon the conscientious and benevolent portion 
of the Christian profession the excellency, the beauty, and the 
necessity of co-operation in the cause of Christ as prerequisite 
to the diffusion of Christianity throughout the nations of the 
earth. 

In another place he thanks God for the Evangelical Al- 
liance and declares that he " will co-operate with it so 
long and as far as he may be allowed to do so." 

This clearly indicates how willing Mr. Campbell was to 
fraternise with those who were seeking any closer alliance 
that might seem to lead to Christian union. He never 



430 HISTORY OF THE, DISCIPLES OF CHRIST 

thought it possible to unite all Christians upon any plat- 
form where difference of opinion must be taken into ac- 
count, but he always had the greatest faith that union 
could be effected on the simple Bible conditions by which 
Christians are made and sustained in the Christian char- 
acter. 

In the preface of the Harbinger for 1847, referring to 
the formation of this Alliance and other indications of 
the progress of true Christianity, he says : 

The signs of the times are, in some respects, more auspicious 
now than at any former period in the memory of the living 
generation. When, before, since the great apostasy, did the 
world, European and American, hold a convention for the fur- 
therance of union among Christians, and for the purpose of 
forming an alliance in favour of catholic truth against sectar- 
ian heresies and error? When did the heathen world before 
ever stretch out its hands to Christendom, imploring them to 
come over and help them to extricate themselves from the 
snares and toils of Paganism? The world without the Chris- 
tian profession, and the world within it, are alike discontent 
with themselves and their condition, and are alike calling for 
help. — Ought we not, then, to be more earnest, more sanguine, 
and more laborious than ever before in the furtherance of the 
Gospel, and in the maintenance of our truly enviable position 
in relation to the present attitude of the whole Christian and 
Pagan world? 

Referring to the rise and progress of the Disciples, he 
gives a clear indication, not only as regards the great 
work that had been accomplished, but also the work that 
still had to be done: 

We have seen an immense community rise in the lapse of 
thirty years. They have renounced the tyranny of opinionism 
— they have repudiated the schismatical tenets of a morbid 
Protestantism — they have abjured allegiance to papistical tra- 
ditions — they have rallied around a few cardinal salutary and 
sublime truths, and have vowed to build their faith, their hope, 
and their love upon the firm foundation of Apostles and 
Prophets ; and without regard to differences in mere opinions, 
they have resolved to receive, cherish, and sustain one another 
as brethren in the family of God. 

But among these thousands and myriads of men, formerly of 
all creeds and parties, there are all sorts of spirits, all con- 
ceivable varieties of intellect and disposition — some that re- 
quire a bridle, and some that demand a spur. We have the 
diffidence and tardiness of age, and the waywardness and im- 
petuosity of youth. Some must preach, and some must hear; 



CONFLICT AND GROWTH 431 

some must write, and some must read ; and who can say to 
A, Do this, and he does it; or to D, Withhold thy hand, and 
he obeys. In such a conflicting state of affairs, the harmless- 
ness of the dove with the wisdom of the serpent are of the 
greatest importance. Indeed, all the graces of the spirit of 
Christ are indispensable to the setting in order the things 
that are wanting, and to the maintenance of " a unity of spirit 
in the bonds of peace." 

For these, and many such reasons, there appears yet much 
to be done to increase the knowledge, to perfect the character, 
and to direct the energies of a great and mighty people. Hav- 
ing been long conversant with all these matters, and most inti- 
mately acquainted with all the things from the beginning and 
very generally known to, and knowing, the master spirits of 
reform, I cannot consent to fold up my arms and retire into a 
state of indolent repose. I feel it, then, not only a duty which 
I owe to the Lord and to the brethren, to stand up to my 
labours in this department, as well as in all other fields in 
which I am engaged, but am thankful to him that he has 
called me to this work and toil, that, however unable to meet 
my own wishes or those of my brethren in the manner of the 
performance of my labours, I feel as strong in the desire, and 
as ardent in the purpose to continue at my post, and still to 
contribute my mite to the furtherance of that great revolution 
that is now both publicly and privately going forward in the 
world. To this work also I have the earnest and importunate 
requests and desires of very many brethren, and shall there- 
fore expect their indulgence and their aid in every way they 
can further the prosperity of the cause of reformation. 

In these paragraphs Mr. Campbell shows very clearly 
his optimism, which seems never to have forsaken him 
through all the conflicts of those days which tried men's 
souls. While he does not hesitate to state some things on 
the dark side of the picture, at the same time it is im- 
possible not to admire the courage and hope with which 
he begins his new volume. In all this he shows his in- 
comparable qualities as a leader. The one thing that 
looms up as the most remarkable among the very remark- 
able things of that day is the amount of work which he 
was capable of performing, and perhaps in no other period 
of his life did he accomplish more than the period between 
1845-1850. 

About this time a similar movement began to attract 
some attention in England. The origin of this movement 
may be briefly stated as follows: Mr. William Jones, of 
London, was the first to introduce among the Baptists of 
that country some of the writings of the Disciples of 



432 HISTORY OF THE DISCIPLES OF CHRIST 

America, and especially the writings of Alexander Camp- 
bell. Mr. Jones differed in a few particulars from some 
of the teachings of Mr. Campbell, but in the main he was 
heartily in sympathy with the principles advocated by 
the leaders of the American movement ; and, consequently, 
he published a periodical, the British Millennial Har- 
binger, in which were republished leading articles written 
by the Disciples of America. Meantime, he had a lengthy 
correspondence with Mr. Campbell, in which Mr. Campbell 
set forth specifically the principles and aims of the Res- 
toration movement with which he was identified. For 
a time Mr. Jones gave himself heartily to the advocacy 
of the Restoration movement in England, but finding that 
he was likely to come in conflict with his own brethren, 
if he continued to advocate the new movement, he went 
back to the Baptist ranks and continued there as long as 
he lived. However, Mr. James Wallace, of Nottingham, 
started the Christian Messenger, and through this the Res- 
toration movement was advocated in England. In 1883 
a report was made by the General Evangelistic Committee 
of the Churches of Christ in Great Britain and Ireland, 
giving some account of the rise and progress of the move- 
ment on that side of the Atlantic. This report concludes 
as follows: 

But it would be a mistake to suppose that there were no 
germs of reformation in the United Kingdom before Mr. Jones 
began the publication of his Millennial Harbinger; for a care- 
ful glance through our early magazines reveals the fact that 
several churches, in various places, arose about the same time, 
and previous to obtaining any knowledge of Mr. Campbell and 
his work. These were, for the most part, unknown to each 
other, but were teaching and upholding the same things. In. 
the North, were Auchtermuchty and Grangemouth ; in the 
South, Bristol and probably London; and between these dis- 
tant points were found churches in Coxlane, Wrexham, and 
Shrewsbury; also, one in Dungannon, Ireland, about which, 
as well as some of the others, an interesting story could be 
told. These churches stood isolated for years, but steadfast 
in the Apostles' doctrine, the fellowship, the prayers, the teach- 
ing, and breaking of bread on every first day of the week; 
and each, in turn, was equally surprised and pleased to find 
it was not alone in pleading for a restoration of the ancient 
order. How these churches came to exist may be accounted 
for by the fact that during the greater part of the eighteenth, 
and the early part of the nineteenth century, the spirit of God 
had been moving the minds of such men as Glas, Sandeman, 



CONFLICT AND GROWTH 433 

Walker, M'Lean, the Haldanes, and others, to plead for a 
restoration of the pure Gospel. And by these instrumen- 
talities the Lord prepared the way for the reception, in our 
own land, of the more complete restoration pleaded for by 
Alexander Campbell.* 

It will be seen from this extract that while the move- 
ment received great help from America, and was probably 
organised and developed mainly through the writings of 
the American Disciples, and especially the writings of 
Alexander Campbell, there were a number of churches 
ready to receive the principles of the Restoration move- 
ment, just as was the case in this country, even before 
the " Declaration and Address " of the Campbells was 
published. But it is well to notice the fact that the move- 
ment in England, Scotland, and Ireland was somewhat 
different from the movement in this country in several 
particulars, though in the main the principles were iden- 
tical. We notice three respects wherein the difference was 
considerable. 

1. As regards the ministry of the Word, the churches 
in the old country not only depended upon what they 
called "mutual teaching" but they actually made this a 
matter of faith, contending that their practice in this 
respect is distinctly and emphatically enjoined in the 
Scriptures. Doubtless this view of the matter was em- 
phasised by the fact that the brethren in that country 
were impressed with the notion that they ought to swing 
their movement as far away from the clerical domination 
which prevailed in the state church as it was possible 
for them to do; but as extremes beget extremes, they evi- 
dently carried the movement too far in one direction; 
and as the leadership which they depended upon for teach- 
ing most frequently needed teaching itself, the kind of 
teaching which the churches received was not very help- 
ful in spiritual growth, and often the domination of the 
elders was even more tyrannical than that tyranny against 
which the churches were making their protest. 

We have already seen the movement in America had 
developed somewhat along the same lines for at least 
several years. But the brethren in America never con- 
tended very seriously that this was the only Scriptural 
view to take of the matter. Indeed, the American move- 

* " Life of Timothy Coop," p. 137. 



434 HISTORY OF THE DISCIPLES OF CHRIST 

ment has never asserted any very positive views with re- 
spect to church organisation and development. They have 
always recognised that the main features only are set 
forth in the New Testament, and that there is much left 
to the sanctified wisdom of the churches themselves as 
regards particulars. They have always advocated the gift 
of teaching in the Church, but as Walter Scott once said, 
" The Church is not all mouth," and, consequently, they 
have never regarded what is called " mutual teaching " 
with the same favour, or to the same extent, as it is re- 
garded in the old country. 

2. Another point of difference was with regard to the 
reception of money from those who were not Christians. 
It became a fixed rule with the brethren in Europe to re- 
ceive no money from unbaptised people. This was a great 
hindrance to the progress of their cause. The people of 
that country, more than anywhere else, are inclined to 
contribute something to any church they may attend, and 
when their contributions were refused by the Disciples 
they ceased attending their services. The result was that 
very few " outsiders " attended at all, and consequently 
it was impossible to make anything like considerable prog- 
ress w r hen the churches had no one in attendance except 
their own members. 

In America the churches have always received contribu- 
tions from any source whatever, believing that, if these 
contributions should come from even Satan's adherents, 
it was a wise expedient to weaken Satan's kingdom as 
much as possible by using the resources of his followers 
for a much better cause than that for which the resources 
would be used if not accepted by the churches. Whether 
this view of the matter is correct or not, this was par- 
tially at least the ground on which this practice was 
sustained. It was furthermore contended by the Amer- 
ican churches that, as the weekly contributions were col- 
lected from a miscellaneous audience, it was impossible 
to always discriminate between the Christians and those 
who were not Christians, without practically insulting 
the latter, and thus driving them away from attending 
the meetings. 

3. But perhaps the most radical difference between the 
two movements was with respect to those who should par- 
take of the Lord's Supper. In both countries this Supper 



CONFLICT AND GROWTH 435 

was administered every Lord's Day. This was regarded 
by all as the practice of the primitive churches, and it 
was insisted upon by all as a part of every Lord's Day 
service. Indeed, in many places, both in the Old Country 
and in America, the Lord's Supper was regarded as the 
chief feature of the Lord's Day worship. But in the 
Old Country a sort of police arrangement was in force 
nearly everywhere, by which all unbaptised persons were 
rigidly excluded from participation in this fellowship. In 
this country the practice of the Disciples was, and is yet, 
to teach what the Scriptures say on the subject, and then 
leave the matter with each individual as to whether he 
will participate in the communion or not. In short, they 
neither invite nor exclude. 

It is only fair to the brethren on the other side of the 
Atlantic to state the fact that they were probably largely 
influenced to take the course they did from the nature of 
the state churches of that country. These state churches 
reckoned all persons members of the church from a ter- 
ritorial point of view, and, consequently, it was with the 
view of protesting against this territorial membership that 
the Disciples made their protest against what they called 
open communion. However, the tendency of all these 
restrictions was to give the movement in the Old Country 
a very exclusive character, and thereby it was weakened 
in its hold upon the popular heart. But however this 
may be, it evidently made very slow progress. Some very 
excellent men were attracted by its principles, but when 
they came into the churches and realised the cold ex- 
clusiveness which existed among the members, these great 
souls either became inactive or else left the movement en- 
tirely and joined other communions. The result was that 
very few men of any reputation became permanently iden- 
tified with the churches of the Old Country ; and up to the 
present time this has been a marked feature, and also par- 
tially accounts for the slow progress that has been made. 

At the same time it should be remembered that the 
movement in Europe has been from the west towards the 
east, and we have already seen that progress in this 
direction is always very feeble, if, indeed, it makes any 
headway at all. Later we shall see that an American 
reinforcement was sent to Europe for the purpose of help- 
ing on the work there, and to-day even this has not been 



436 HISTORY OF THE DISCIPLES OF CHRIST 

a marked success. Perhaps after all we may have to 
conclude that the new movement was never intended to 
progress eastward, for even in this country it has made 
little headway east of where it started. 

Mr. Campbell had much desired to revisit his old friends 
in the Old Country, and having received a cordial invita- 
tion from the churches there, communicated by Mr. J. 
Wallace in most affectionate terms, he resolved to make 
this visit as soon as possible. The communication of 
Mr. Wallace was dated January 26, 1846. Accordingly, 
Mr. Campbell began to make his preparations for the 
voyage. As Mr. Pendleton had been appointed Vice-Presi- 
dent of Bethany College, and was also at this time one 
of the editors of the Harbinger, Mr. Campbell saw his 
way to leave his work in this country, for at least a 
short time, in the trusted hands of his son-in-law and 
Dr. Robert Richardson, whom he always trusted in every 
emergency. He set sail, in company with Mr. James 
Henshall, on May 4, 1847, and reached Liverpool at the 
close of the month, where he was met by J. Davies, of 
Mollington, and Messrs. Woodworth and Tickle, of Liver- 
pool. He was soon very much at home among the breth- 
ren and at once began his campaign in the Old Country. 
His letters from Europe during this and the next year, 
addressed to his daughter, Clarinda, are of special interest, 
and will be found in the Harbinger for 1847 and 1848. 
During this visit he frequently met with the brethren 
in England and attended their annual meeting at Chester, 
where a liberal subscription was made to Bethany College. 
It was during his visit in Scotland that he was put into 
prison. In reference to this matter, he writes : 

I was incarcerated, because of mere speculative and doc- 
trinal dissent from the opinion of a certain class of anti- 
slavery men. My liberty was taken away by " liberty men." 
. . . I am aware it will be said I was imprisoned for a libel. 
But who libelled me from Edinburgh to Banff? I libelled no 
man — I spoke the truth. There were three Rev. James Robert- 
sons in Edinburgh, and one was accused of insulting and abus- 
ing his mother. His exclusion from a Church for that offence 
is a matter of record in Dundee. 

I did not specify any one of the three Rev. James Robert- 
sons. Why did only one of them accuse himself by professing 
to be the man? Why did not the other two find cause for a 
libel? The truth is no libel in Scotland.* 

* " Memoirs of Alexander Campbell," pp. 564-565. 



CONFLICT AND GROWTH 437 

The whole affair of this matter is so ridiculous that we 
have no patience to make a record of it here. Suffice to 
say that Mr. Campbell was released from prison, and his 
accuser brought to shame, if, indeed, he was capable of 
a virtue of that kind. 

While in England, Mr. Campbell was highly honoured 
by some of the great men of the nation, and his public 
addresses made a deep impression upon all who heard 
him. 

Meantime, the cause continued to progress in the United 
States. Perhaps the most active evangelistic period in 
the history of the movement was between the years 1835 
and 1845. About the latter date the leaders of the move- 
ment very generally began to turn their attention to the 
matter of retaining the ground which had been gained, 
and this somewhat retarded the evangelistic enthusiasm 
for at least a short time. Still the work continued to 
spread. 

The year 1848 was a notable year from almost every 
point of view. It was marked by revolutions involving 
Austria, Italy, Sicily, France, England, and Ireland; in- 
deed, more or less affecting the whole of European society. 
The French Republic was proclaimed on February 26th, 
and officially recognised by England on March 1st. On 
December 20th, Louis Napoleon was proclaimed President 
of the French Republic, and quiet for a time began to 
manifest itself. 

During this year the Mexican war was concluded and 
peace made February 8th, while the discovery of gold in 
California sent thousands of adventurers from the eastern 
states to the Pacific coast. Wisconsin was also, during 
this year, admitted to the union as a state. During the 
same year General Zachary Taylor was elected President 
of the United States. 

It was a time of both settling and unsettling. The 
Disciples themselves were in a state of transition. Mr. 
Campbell had been pleading from the year 1841 for some 
definite organisation of all the forces in an aggressive 
forward movement. In this advocacy he had met with 
considerable opposition. A few of the very able men in 
the movement hesitated at the formation of any society, 
on the ground that the Church itself is the only divinely 
authorised agency for evangelising the world, and Mr. 



438 HISTORY OF THE DISCIPLES OF CHRIST 

Campbell's own statements were quoted from the Christian 
Baptist in support of this contention. He protested 
against the construction placed upon his words and con- 
stantly affirmed that he meant only to protest against 
such societies as were propagating their own selfish in- 
terests rather than the cause of Christ. However, about 
this time began the conflict between those who favoured 
a missionary society, and those who opposed all societies 
for which there could not be found a " Thus saith the 
Lord " justifying their existence. In the discussion which 
followed, Mr. Campbell was never treated fairly by those 
who opposed societies. It is one of the inalienable rights 
accorded to every man to explain his own words. It 
was the habit of those who opposed societies to quote Mr. 
Campbell from the Christian Baptist, but they failed to 
quote from the Millennial Harbinger his explanation of 
the Christian Baptist statements. But in this respect 
these opponents of missionary societies simply illustrated 
an ugly phase of human nature. Men generally are wont 
to do the very things these special pleaders did; but it 
is certainly a phase of human nature that needs to be 
reproved much more than any opposition to missionary 
societies. 



CHAPTER XVII 

THE PERIOD OF ORGANISATION 

FOR several years the trend of the movement had been 
toward organisation, but for the most part this or- 
ganisation was confined to the churches and a few 
districts where were held what were called " co-operative 
meetings." Two or three state meetings had reached the 
embryo stage, and one at least, that of Indiana, was fairly 
on its feet. In every quarter there was a feeling that 
there ought to be some general society where conference 
could be held and co-operation secured in carrying on 
the work, not only in America, but also in foreign lands. 
The great, whole-hearted leaders of the movement believed 
heartily in the commission which the risen Lord had given 
to His Disciples. They felt, therefore, that an obligation 
was laid upon them to go into all the world and preach 
the Gospel to every creature. But they also plainly saw 
that this could not be done effectively without a much 
better co-operation of the churches than any that existed 
in the year 1849. The Bible Society, which had been or- 
ganised four years before this time, was a beginning in 
the right direction, but it did not meet a great need as a 
missionary society would. There were other societies al- 
ready in existence for the circulation of the Bible, and 
this was being done very effectively, and it was really 
mainly on this ground that Mr. Campbell rather doubted 
the propriety of founding such a society, as he was always 
disinclined to organise a work that was already being 
well done, no matter who was doing it. He especially 
rejoiced that the Baptist Bible Society was accomplishing 
a great deal, and he was not sure that another society, 
very similar to this, was specially needed. But after 
the Bible Society was founded he gave it his hearty 
support. 

Still, he saw, and many others saw, that this Society 
did not meet the whole case. Consequently, a meeting was 



440 HISTORY OF THE DISCIPLES OP CHRIST 

called of brethren and representatives of the churches to 
assemble in Cincinnati, October 24, 1849, for the purpose 
of taking council with respect to a number of things that 
needed general attention, and more especially to consider 
the propriety of starting a General Missionary Society. 
There was some hesitancy at first as regards the time 
selected, as the cholera was devastating many parts of 
the country during 1849. However, the time was finally 
fixed and the meeting assembled. 

The whole number in attendance at this first meeting 
of a general character among the Disciples was about 
200, and considering all the circumstances, the difficulty 
of travel, the unhealthy condition of the country, and 
many other hindering causes, the attendance was very 
encouraging. There were 156 delegates actually enrolled. 
The churches represented were 100, from eleven different 
states. One state meeting, that of Indiana, sent messen- 
gers, who were appointed during the state convention held 
at Indianapolis a little while before this meeting at Cin- 
cinnati. Many of the delegates came from a long dis- 
tance, some from the Atlantic states, and as far south 
as New Orleans. A number of the delegates came in 
on horseback, in some cases taking several days for the 
journey. It was really a great occasion, and the great 
men of the movement were there. Owing to illness, and 
also bereavement in his family, much to his regret, Mr. 
Campbell was unable to be present, but he was splendidly 
represented in the Convention by his son-in-law, Professor 
Pendleton, who was at that time co-editor of the Ear- 
binger. Mr. Pendleton wrote out an account of the meet- 
ing afterwards, and we are indebted to this account for 
most of the facts concerning the meeting. 

After considering several preliminary matters, John T. 
Johnson, of Kentucky, offered, and the Convention adopted, 
the following resolutions: 

Resolved, That the " Missionary Society," as a means to con- 
centrate and dispense the wealth and benevolence of the breth- 
ren of this Reformation in an effort to convert the world, is 
both Scriptural and expedient. 

Resolved, That a committee of seven be appointed to prepare 
a Constitution for such a Society. 

In pursuance of this resolution a Constitution was pre- 



THE PERIOD OF ORGANISATION 441 

pared and presented, and after full discussion and various 
amendments, substitutions, etc., adopted as follows : 

CONSTITUTION 

Article 1st. This Society shall be called the American Chris- 
tian Missionary Society. 

Article 2d. The object of this Society shall be to promote 
the spread of the Gospel in destitute places of our own and 
foreign lands. 

Article 3d. The Society shall be composed of annual dele- 
gates, Life Members, and Life Directors. Any Church may 
appoint a delegate for an annual contribution of ten dollars. 
Twenty dollars paid at one time shall be requisite to consti- 
tute a member for life, and one hundred dollars paid at one 
time, or a sum which in addition to any previous contribution 
shall amount to one hundred dollars, shall be required to con- 
stitute a director for life. 

Article 4th. The officers of the Society shall consist of a 
President, twenty Vice-Presidents, a Treasurer, a Correspond- 
ing Secretary, and a Recording Secretary, who shall be elected 
by the members of the Society at its annual meeting. 

Article 5th. The Society shall also annually elect twenty- 
five managers, who together with the officers and life directors 
of this Society, shall constitute an Executive Board, to con- 
duct the business of the Society, and shall continue in office 
until their successors are elected, seven of whom shall con- 
stitute a quorum for the transaction of business. 

Article 6th. Two of the Vice-Presidents, the Treasurer, the 
Secretaries, and at least fifteen of the managers shall reside 
in Cincinnati or its vicinity. 

Article 7th. The Executive Board shall have the power to 
appoint its own meetings, elect its own Chairman, enact its 
own By-laws and Rules of Order, provided always that they 
be not inconsistent with the Constitution; fill any vacancies 
which may occur in their own body, or in the offices of the So- 
ciety during the year, and if deemed necessary by two-thirds 
of the members present at a regular meeting, convene special 
meetings of the Society. They shall establish such agencies 
as the interest of the Society may require, appoint agents and 
missionaries, fix their compensation, direct and instruct them 
concerning their particular fields and labours, make all ap- 
propriations to be paid out of the treasury, and present to the 
Society at each annual meeting a full report of their pro- 
ceedings during the past year. 

Article 8th. All moneys or other property contributed and 
designated for any particular missionary field, shall be so 
appropriated or returned to the donors, or their lawful agents. 

Article 9th. The Treasurer shall give bonds to such an 
amount as the Executive Board shall think proper. 

Article 10th. All the officers, managers, missionaries, and 



442 HISTORY OF THE DISCIPLES OF CHRIST 

agents of the Society, shall be members in good standing in 
the Churches of God. 

Article 11th. The Society shall meet annually at Cincinnati, 
on the first Wednesday after the third Lord's Day of October, 
or at such time and place as shall have been designated at the 
previous annual meeting. 

Article 12th. No person shall receive an appointment from 
the Executive Board, unless he shall give satisfactory evidence 
of his Christian character and qualification. 

Article 13th. No alteration of this Constitution shall be 
made, without a vote of two-thirds of the members present at 
an annual meeting, nor unless the same shall have been pro- 
posed at a previous annual meeting, or recommended by the 
Executive Board. 

The Constitution having been adopted, a committee was 
appointed to nominate the various officers required. They 
reported the following persons, w T ho were duly elected: 

President: A. Campbell, Bethany, Virginia. 

Vice-Presidents: 1st, D. S. Burnett, Cincinnati; 2nd, Dr. 
Irwin, Cincinnati; 3rd, Walter Scott, Pennsylvania; 4th, T. 
M. Allen, Missouri; 5th, W. K. Pendleton, Virginia; 6th, 
John T. Jones, Illinois; 7th, John O'Kane, Indiana; 8th, 
John T. Johnson, Kentucky ; 9th, Tolbert Fanning, Tennessee ; 
10th, Dr. Daniel Hook, Georgia; 11th, Dr. E. Parmly, New 
York; 12th, Francis Dungan, Baltimore; 13th, Richard 
Hawley, Michigan; 14th, Dr. James T. Barclay, Virginia; 
15th, Francis Palmer, Missouri; 16th, J. J. Moss, Ohio; 17th, 
M. Mobley, Iowa ; 18th, William Rowzee, Pennsylvania ; 19th, 
Alexander Graham, Alabama; 20th, William Clark, 
Mississippi. 

Corresponding Secretary: James Challen, Cincinnati. 

Recording Secretary: George S. Jenkins. 

Treasurer: Archibald Trowbridge. 

Managers: T. J. Melish, Cincinnati; Geo. Tait, Cincinnati; 
S. S. Clark, Cincinnati; Dr. B. S. Lawson, Cincinnati; T. J. 
Murdock, Cincinnati; S. H. Hathway, Cincinnati; Andrew 
Leslie, Cincinnati ; Lewis Wells, Covington ; Thurston Crane, 
Cincinnati; C. H. Gould, Cincinnati; Dr. N. T. Marshall, 
Cincinnati; R. J. Latimer, Cincinnati; James Leslie, Cincin- 
nati; W. A. Trowbridge, Cincinnati; John Taffe, Cincinnati. 

Foreign Managers: Samuel Church, Pennsylvania; George 
McMannus, Illinois; R. L. Coleman, Virginia; William Mor- 
ton, Kentucky; P. S. Fall, Kentucky; Elijah Goodwin, In- 
diana; S. S. Church, Missouri; A. Gould, New York; Alex- 
ander Hall, Ohio; J. B. Ferguson, Tennessee. 



THE PERIOD OF ORGANISATION 443 

A motion being made to give an opportunity to persons 
to become Life Members and Life Directors, according 
to the terms of the Constitution, the brethren very 
promptly manifested their appreciation of the scheme by 
their subscriptions. In a few minutes fifty-two persons 
were entered as life members, paying $20 each, and eleven 
as life directors, paying $100 each — making two thousand 
one hundred and forty dollars subscribed in one evening, 
by members of the convention alone, to this most benev- 
olent and laudable enterprise. Besides this there were 
$30 presented in small donations. This was a beginning 
not to be despised, and the hope was expressed that it 
would be an example to excite the emulation of others. 

Besides these contributions to the A. C. M. Society, 
very liberal subscriptions were made to the A. C. Bible 
Society. The claims of this Society upon the brethren 
generally were submitted to the consideration of the Con- 
vention and, after a full and candid discussion of its merits 
and defects, there was a unanimous and cordial concur- 
rence in the following resolutions respecting it : 

Resolved, That the Bible Society, located in Cincinnati, 
known by the name of " The American Christian Bible So- 
ciety," be, and hereby is, recommended by this Convention to 
the cordial support of the brethren. 

Resolved, That this Convention commend the course of the 
American Christian Bible Society in co-operating with the 
American and Foreign Bible Society, and recommend to this 
Society to continue their friendly co-operation. 

In order to render the Missionary and Bible Societies, as 
far as practicable, mutual helps to one another, and to 
commend them, both to the patronage of the brethren gen- 
erally, the following resolution was unanimously adopted : 

Resolved, That the American Christian Missionary Society 
be, and hereby is, recommended to the cordial support of the 
brethren, and that the managers of the American Christian 
Bible Society be requested to furnish said Missionary Society 
with such Bibles as they may need in their Missionary efforts. 

These verbal commendations will doubtless have their 
weight with the Churches and the brethren, but we regard, as 
much more satisfactory, the liberal contributions made by 
the members of the Convention, and trust that the brethren 
far and wide will imitate them, not in word, but also in deed. 

Having thus disposed of these two important and com- 
mendable societies the Convention proceeded next to the 



444 HISTORY OP THE DISCIPLES OF CHRIST 

consideration of such measures as might conduce to a more 
efficient organisation and co-operation among the 
churches, and to greater love, piety, and zeal in the 
hearts of the Disciples. On this subject the following 
commendatory resolutions were presented and passed: 

Resolved, That, in all our deliberations, in all our efforts to 
organise in God's Kingdom, the moral rather than the material 
purposes of an organisation be kept steadily before us; — that 
we have the conversion of the world and the perfection of the 
brotherhood in holiness always before us. 

Whereas, it is essential to a general union in the further- 
ance of the cause of our blessed Redeemer, that the brethren 
should confer with each other in the search after truth; and 
whereas the cultivation of the social and religious sympathies 
is necessary to bring into zealous and efficient action the 
energies of the brethren, therefore — 

Resolved, That we respectfully recommend to the Churches 
the propriety of forming among themselves State and District 
meetings, to be held annually and quarterly, in such way as 
may seem expedient, and that the Churches in their Primary 
Assemblies be requested to send to their annual meetings, by 
their messengers, the number of members in their respective 
congregations, with the name of the Post-office. 

Whereas, it appears that the cause of Christianity has suf- 
fered from the imposition of false brethren upon the Churches, 
therefore, 

Resolved, That we recommend to the Churches, the import- 
ance of great care and rigid examination, before they ordain 
men to the office of evangelists. 

Resolved, That this Convention earnestly recommend to the 
congregations to countenance no evangelist who is not well 
reported of for piety and proper evangelical qualifications, and 
that they be rigid and critical in their examination of such 
report. 

Resolved, That we strongly commend to the Churches the 
duty and importance of organising and establishing Sunday 
Schools in every congregation. 

Resolved, That a Committee of five be appointed to make out 
and publish a catalogue of such books as would be suitable 
for present use. 

Resolved, That a Corresponding Committee of five be ap- 
pointed from different States, to co-operate with the Executive 
Committee of the Tract Society on the subject of Sunday 
School books. 

Resolved, That the Executive Committee of the Tract So- 
ciety be requested to superintend the publishing of Sunday 
School books. 

Resolved, That a Committee of five be appointed to co- 
operate with the Publication Committee of the Tract Society, 
as a committee of revision. 



THE PERIOD OF ORGANISATION 445 

The following brethren were then appointed on a committee 
to prepare a catalogue of books, already published, which can 
be recommended to the brotherhood: Brethren Burnett, Moss, 
C. Kendrick, Scott, and Pendleton. 

The Nominating Committee then presented the following 
names for a Corresponding Committee : Isaac Erett, and A. S. 
Hayden, Ohio ; A. Campbell, Virginia ; W. Scott, Pennsylvania ; 
S. S. Church, Missouri; L. H. Jameson, Indiana; S. J. Pinker- 
ton, Georgia ; J. B. Ferguson, Tennessee ; J. T. Jones, Illinois ; 
A. Graham, Alabama. 

Whereas, the Lord's day being a monumental institution, 
pointing continually to one of the most important events 
which has ever transpired among men, the resurrection of 
Jesus Christ our Lord from the dead, an event, the remem- 
brance of which should thrill every heart with sacred joy ; and 
whereas, the sanctification and due observance of this insti- 
tution is essential to the progress of piety and good morals; 
therefore, 

Resolved, That we earnestly recommend to all our brethren 
in the Lord, the importance of sanctifying and observing the 
day in their conversation and behaviour; and especially that 
they may refrain from starting, and if possible, prosecuting 
any journey, either of business or pleasure, on this holy day. 

Resolved, That there is a great need of increase of personal 
piety and devotion, especially in the three particulars of daily 
reading the Scriptures, secret prayer, and family instruction 
and worship, and that this Convention recommend to the 
teachers to urge upon the brotherhood everywhere a more 
faithful performance of their duties. 

Resolved, That the President be requested, in the name of 
this Convention, to address a fraternal letter to the Disciples 
of Eastern Virginia in Convention assembled in Richmond, at 
their annual meeting on the 24th of November, 1842, and 
request their consideration of her proceedings and their co- 
operation. 

Resolved, That a committee of three be appointed to pre- 
pare a concise and appropriate address to our Christian 
Churches and brethren generally, embodying and recommend- 
ing the sentiments, principles, and measures agreed upon in 
this Convention, and that the same be published, together with 
the report of the proceedings of the Convention. 

It is worth while to mention the fact that the most 
eminent men connected with the Restoration movement 
were present and took part in this great movement. Such 
men as John O'Kane, Elijah Goodwin, George Campbell, 
J. B. New, L. H. Jameson, S. W. Leonard, J. M. Mathes, 
S. K. Hoshour, Milton B. Hopkins, Benjamin Franklin, 
and John M. Bramwell, were from Indiana; James Chal- 
len, D. S. Burnett, B. N. Watkins, James S. Mitchell, Wil- 



446 HISTORY OF THE DISCIPLES OF CHRIST 

liam Hayden, John T. Powell, Jasper J. Moss, J. M. Henry, 
Jonas Hartsell, T. J. Murdock, and Wm. Pinkerton, from 
Ohio; John T. Johnson, Dr. L. L. Pinkerton, William 
Morton, Henry T. Anderson, Carroll Kendrick, Dr. J. 
Shackleford, John Young, W. B. Mooklar, C. J. Smith, 
Waller Small, R. C. Ricketts, and S. B. Bell were there 
from Kentucky; Dr. J. T. Barclay, Professor W. K. Pen- 
dleton, and Newton Short were there from Virginia; Rob- 
ert B. Fife, and W. H. Hopson from Missouri; H. D. 
Palmer, from Illinois; Walter Scott, from Pennsylvania, 
and Richard Hawley, from Michigan. 

A number of other names might be mentioned, but these 
are sufficient to show that the men who attended the Con- 
vention were the men who made the movement, and who 
had, therefore, a right, if anybody had the right, to take 
the important step which they did. And this suggests 
(and it is a fact) that before this time, and ever after- 
ward, the men who have advocated missionary societies, 
are the very men who more than any others have defended 
and propagated the Restoration movement; while, with 
very few exceptions, the men who have protested against 
missionary societies have been men very little known, and 
for the most part without any general influence, and even 
in a few cases where the men have been prominent they 
have been noted for their opposition rather than for any 
leadership in aggressive work. Speaking broadly, they 
have been men who lived in Grumble Corner rather than in 
Thanksgiving Street. 

When the news of the Convention was carried to Beth- 
any, Mr. Campbell greatly rejoiced at the result. In the 
Harbinger for the next month he makes the following 
comments with respect to the matter: 

Our expectations from the Convention have more than been 
realised. We are much pleased with the result, and regard it 
as a very happy pledge of good times to come. The unanimity, 
cordiality, and generous concurrence of the brethren in all 
the important subjects before them, were worthy of themselves 
and the great cause in which they are all enlisted. Enough 
was done at one session, and enough to occupy our best ener- 
gies for some time to come. Bible distribution and evangelical 
labour — two transcendent objects of Christian effort most es- 
sential to the conversion of the world — deserve at our hand a 
very cordial and generous support. We may rationally antici- 
pate, from the indications afforded during the session, that 



THE PERIOD OF ORGANISATION 447 

they will be liberally patronised and sustained by all the 
brotherhood. The suggestions deferentially submitted to all the 
brotherhood, for their concurrence and action in reference to 
the necessity and importance of periodically meeting, in given 
districts, large or small, as the case may be, for consultation 
and practical effort in the advocacy of the cause in all their 
localities, must, we think, meet the approbation of all the 
intelligent and zealous brethren and Churches everywhere; 
and, we doubt not, will give great efficiency to the labours of 
evangelists in those districts. 

Denied the pleasure of having been present on this interest- 
ing occasion by an unusually severe indisposition, I am pecu- 
liarly gratified with the great issues of deliberation. The 
Christian Bible Society, co-operating with the American and 
Foreign Bible Society — now approved by all the churches 
present, and commended by them to all the brethren, removes 
all my objections to it in its former attitude and will, no 
doubt, now be cordially sustained in its claims for a liberal 
patronage from all our communities. The Christian Mission- 
ary Society, too, on its own independent footing, will be a 
grand auxiliary to the Churches in destitute regions, at home 
as well as abroad, in dispensing the blessings of the gospel 
amongst many that otherwise would never have heard 
it. These Societies we cannot but hail as greatly contributing 
to the advancement of the cause we have been so long pleading 
before God and the people. There is, indeed, nothing new in 
these matters, but simply the organised and general co- 
operation in all the ways and means of more energetically 
and systematically preaching the gospel and edifying the 
Church. We have always been, more or less, commending and 
sending abroad the Bible, and sustaining evangelists in their 
missions to the world. But we have never before formally, 
and by a generous co-operation, systematically assumed the 
work. Union is strength, and essential to extensive and pro- 
tracted success. Hence, our horizon, and with it our expecta- 
tions, are greatly enlarged. 

The other matters commended to the brethren are more or 
less important, but these are the grand events of the Con- 
vention. Sunday Schools, and their libraries ; Tract Societies, 
under an enlightened and judicious supervision, are also great 
auxiliaries, and made more or less expedient, if not even 
necessary in keeping up with the spirit and character of the 
age. The world is being flooded with the offerings of the 
press. To save the youth from a flood of trashy, unedifying, 
and sometimes impious publications, it is expedient that some- 
thing be done in the way of self-defence, if not in the way of 
making inroads upon the grounds of the great adversary of 
the salutary truth of sound literature and Christian learning. 
But, of all these matters, we will doubtless have occasion to 
speak more fully hereafter. Meantime, we thank God and 
take courage, and commend these instrumentalities to the 



448 HISTORY OF THE DISCIPLES OF CHRIST 

prayers of all the holy brethren, and to the blessing of the 
Lord.* 

The action of this Convention marks an important era 
in the Restoration movement. We have followed it 
through its Creative period, and also through its Chaotic 
period — we have seen how its progress has always been 
in zigzag courses. Sometimes it has moved to the right, 
sometimes to the left, and occasionally it has retreated, 
but it has never gone forward in straight lines. However, 
it has, upon the whole, gone forward, and at the close 
of the year 1849 it had at least become fairly organised, 
and had entered upon the period of development. 

The action of the Convention thrilled the churches 
everywhere with a new enthusiasm, and the great leaders 
of the movement returned to their fields of labour with new 
hopes as to the final outcome of the movement. While all 
who were engaged in the inauguration of this enterprise 
deserve much credit, perhaps the two men who deserve 
most praise were D. S. Burnett, of Ohio, and John T. John- 
son, of Kentucky. These men had been paving the way 
for this great Convention for several years, and after they 
saw the fruit of their labours somewhat realised in the 
inauguration of the Missionary Society, they were over- 
whelmed with rejoicing and now threw themselves into 
the work of making the Society a success as perhaps no 
other two men did at that particular period. 

Professor Charles Louis Loos, who personally attended 
the Convention, gives his recollection of the great interest 
manifested at the Convention, when the call for contribu- 
tions was made, and he declares that, considering that 
this was the first effort of the kind, the result was ex- 
tremely gratifying. In a few minutes $2,500 were sub- 
scribed for the new society, while about a like amount 
was subscribed for the Bible and Tract Societies, making 
$5,000 in all, subscribed by the members of the Convention. 
Surely, for the day of small things, this was a great 
result. 

Soon after the Convention adjourned, according to the 
instructions, the Board began to plan for at least one 
foreign mission. They had already learned that Dr. James 
T. Barclay, of Virginia, had offered himself for such a 
mission ; and after considerable correspondence with him, 

* Millennial Harbinger. 1849. pp. 694-695. 



THE PERIOD OP ORGANISATION 449 

he was formally appointed, June 11, 1850, " to engage in 
teaching, preaching, and the practice of medicine among 
the Jews at Jerusalem." September 11th of the same 
year he left New York and arrived at Jerusalem February 
7, 1851. 

The Board was fortunate in the selection of their first 
foreign missionary. Dr. Barclay had many qualifications 
for his work. He was not only a well educated man, 
but an enthusiast in whatever he set himself to do. He 
was especially a missionary enthusiast. For ten years 
he had been associated with the Restoration movement. 
Through the preaching of R. L. Coleman, one of the lead- 
ing preachers of Virginia, at that time, he became con- 
vinced that infant baptism had no foundation in the New 
Testament, and that the immersion of believers is the 
only baptism commanded by Christ and practised by the 
Apostles, consequently he gave up his membership in the 
Presbyterian Church and united with the Disciples. 

It is not certain that the place selected for this first 
foreign mission was as wisely selected as was the mission- 
ary himself. Doubtless, sentiment had a great deal to 
do with deciding upon Jerusalem as the place. It was 
the place where the Gospel was first preached in its ful- 
ness after the descent of the Holy Spirit. It is probable 
that the Board was influenced by the feeling that, as 
their religious movement was practically a new " begin- 
ning," and that undoubtedly this mission would be the 
" beginning " of their foreign missionary work, the co- 
incidence, if not vital, would at least be suggestive and 
inspirational, and, consequently, without regarding the 
matter from other important points of view, it was en- 
thusiastically determined to send Dr. Barclay to that par- 
ticular field. While it cannot be said that very much 
was accomplished in the way of converts, it can truthfully 
be said that, after all, the mission was not a failure. It 
did much to cultivate a missionary spirit at home. Per- 
haps no other mission would have had the same reflexive 
influence upon the home churches. The very sentiment 
that had decided upon this field wrought mightily upon 
the churches which were to furnish the contributions to 
sustain the mission. 

Another thing was accomplished by the mission. Dr. 
Barclay finally wrote a book entitled, " The City of the 



450 HISTORY OF THE DISCIPLES OF CHRIST 

Great King," and the publication of this book was worth 
all the mission cost, if, indeed, nothing else had been done. 
It was the greatest book of the kind that had been written 
up to the time of its publication, and it is doubtful whether 
anything has been written since that equals it in intrinsic 
value. The " City of the Great King " received the high- 
est commendation of critics in both America and Europe, 
and it continues to be an authority on Jerusalem up to 
the present time. Many of Dr. Barclay's facts, con- 
tained in this volume, were obtained through his own per- 
sonal researches, and the book, therefore, contains con- 
siderable original matter. It also co-ordinates all these 
facts with the Gospel which he preached, and this gave 
his book a distinct value with regard to the mission which 
he had established. 

As already intimated, the mission was practically almost 
barren, so far as converts were concerned, and at the 
beginning of the Civil War it was finally abandoned. 
Nevertheless, its influence in stimulating missionary activ- 
ity among the Disciples was very considerable, and this 
of itself was worth a great deal to the cause; and while 
some have criticised the Board for establishing this mis- 
sion at the place where it was started, it is doubtful 
whether any other mission, at that particular time, would 
have done as much to create a missionary spirit as this 
mission did. 

Another important development came immediately after 
the organisation of the Missionary Society. Sunday 
Schools began to create a widespread interest among the 
Disciples. One of the Committees appointed by the Mis- 
sionary Convention was on Sunday School literature. 
This Committee had been foreshadowed by an appeal in 
behalf of Sunday Schools, and signed by A. S. Hayden 
and Isaac Errett. The outcome of the whole matter was 
a growing conviction that Sunday Schools must be fos- 
tered, and furthermore, that they must be provided with 
libraries suitable for children to read. 

This was evidently a very important move, and the 
present unparalleled interest in Sunday Schools among the 
Disciples may be fairly traced back to this initial move- 
ment, and not the least important feature of this early 
emphasis upon the importance of Sunday Schools is the 
suggestive fact that co-operation is really the parent of 



THE PERIOD OF ORGANISATION 451 

successful enterprise. From that day till this, the Sunday 
School cause has been kept prominently to the front by 
the leaders of the Restoration movement, believing, as 
they have, that the best way to capture the world for 
Christ is to capture the children for Him. 

About this time the co-operation idea began to develop 
in the organisation of State Missionary Meetings. One 
of the resolutions adopted by the American Christian 
Missionary Society, when it was first organised, was a 
recommendation to the brethren in the states to organise 
state meetings. It is perhaps impossible to determine, 
with definite certainty, as to which state took the lead 
in this important matter. In several of the states yearly 
meetings were held, but these did not aim at any sys- 
tematic, definite co-operation of churches. The meetings 
were mainly for preaching the Gospel and social enjoy- 
ment. Both Ohio and Missouri excelled in these yearly 
meetings. They were also a prominent feature of the 
Kentucky brethren. We have already seen that these 
meetings were continued in Ohio, in place of the annual 
Baptist Associations. In Missouri we have a record of 
these meetings, as far back as 1837, but the first state 
meeting in Missouri was held at Fayette, September 10, 
1841. T. M. Allen, reporting this meeting, says that a 
congregation on the Lord's Day following was " the largest 
religious collection I ever saw in the state of Missouri. 
It was estimated that there were between three and five 
thousand persons present, and from 400 to 500 communi- 
cants at the Lord's Table." There were fifty-two acces- 
sions during the meeting. However, this State Meeting 
differed from the Annual Meeting, mainly in the large 
attendance of preachers, and in the choosing of state 
evangelists. The following preachers were present at this 
Fayette meeting: Hatchett from Illinois, Thomas Smith, 
of Kentucky, F. R. Palmer, J. H. Hayden, J. P. Lancaster, 
H. L. Boone, Joel Prewitt, W. Burton, M. P. Willis, T. M. 
Allen, W. White, William Reed, Henry Thomas, and a 
number of others whose names are not recorded. These 
meetings continued to be held annually even before the 
organisation of the General Missionary Society. How- 
ever, after 1849, these meetings began to take on a more 
distinctly business character. 

The Kentucky State Meeting was definitely organised 



452 HISTORY OF THE DISCIPLES OF CHRIST 

May 9, 1850. A constitution was adopted, and the follow- 
ing officers were elected: J. T. Johnson, president; G. W. 
Williams, vice-president ; J. Curd, treasurer ; G. W. Elley, 
secretary; J. Wasson, H. Foster, A. O. Redd, W. Morton, 
J. Henshall, T. Smith, J. G. Allen, W. Standeford, J. 
Smith, G. Poindexter, managers. 

This meeting was attended by the leading preachers 
and brethren of the state. Alexander Campbell was also 
present, and in commenting upon the meeting, he pays 
the following tribute to the eloquent speech made by the 
venerable Jacob Creath, Sr., at the close of the convention : 

Though his once brilliant eye is quenched in darkness, and 
his subduing voice is broken into weak tones, still, he rises in 
his soul while nature sinks in years; and with a majesty of 
thought which naught but heaven and hope can inspire, he 
spoke to us a few last words, which so enraptured my soul, 
that, in the ecstasy of feeling produced by them, when he 
closed there was silence in my heart for half an hour; and 
when I recovered myself, every word had so passed away, that 
nothing remained but a melancholy reflection that I should 
never again hear that most eloquent tongue, which had echoed 
for half a century through Northern Kentucky, with such 
resistless sway as to have quelled the maddening strife of sec- 
tarian tongues, and propitiated myriads of ears and hearts to 
the divine eloquence of Almighty love. Peace to his soul ; and 
may his sun grow larger at its setting, as his soul expands in 
the high hope of seeing as he is seen, and of loving as he has 
been beloved.* 

This remarkable eulogy not only indicates something 
of the power of Jacob Creath as a speaker, but it shows 
the character of Mr. Campbell in his generous willingness 
to accord to his fellow workers the highest praise when 
it was deserved. Among the workers of that day there 
seems to have been not even the slightest jealousy with 
respect to one another. Devoted as they were to a common 
cause, they delighted to honour one another as a part 
of their religious duty, and each man seems to have felt 
himself more highly honoured when he was honouring his 
fellow worker. During this meeting the following pre- 
amble and resolutions were heartily adopted: 

Whereas, there is among the baptised a slow and doubtful 
progress in the literature of the Holy Oracles — perhaps con- 
sequent from decadence or falling away among them, and, in 
* M Menial Harbinger, 1850, p. 404. 



THE PERIOD OF ORGANISATION 453 

many instances, an improvement in spiritual life scarcely 
appreciable : And whereas, it is the will of our Lord and Master 
that the call should be preserved in Him; that the saved 
should be perfected ; that the justified make higher attainments 
in sanctification, and all of us be kept holy, unblamable, and 
unreprovable in His sight. 

I. Resolved, therefore, That we recommend to the Churches, 
without exception, that they adopt a plan of instruction, or 
of teaching the Holy Scriptures, that shall meet the necessities 
of all the new converts ; and that they cause these converts to 
study the word of God regularly and permanently, under the 
supervision of the constituted superintendents of the Church. 

II. Resolved, That we also recommend to the Churches, that, 
in order to strike out the best plan of teaching the Scriptures, 
they make this subject a matter of solemn, religious, and fre- 
quent contemplation and reflection. 

On motion of Brother Morton, the following resolutions were 
adopted : 

1. Resolved, That we recommend to the favourable consid- 
eration of all the brotherhood, Bethany College, and especially 
the chair of Sacred History, as being subservient to the sustain- 
ing and advancement of the kingdom of Jesus Christ our Lord. 

2. Resolved, That we regard the prosperity of Bacon College 
as standing connected with our honour and interest as a 
Christian community. 

3. Resolved, That the Trustees of Bacon College be requested 
to establish a chair of Sacred History ; and to enable them to 
do so, we pledge ourselves to use our influence among the 
several Churches to raise the sum of $20,000 within five years, 
for the purpose of endowing such a chair. 

4. Resolved, That we regard female education, in all its 
departments, as being inseparably connected with the present 
and future good of the human race; we do, therefore, heartily 
recommend to the patronage of our brethren, and to the com- 
munity generally, all those female institutions conducted by 
our brethren in different parts of the State. 

These resolutions are quoted for the purpose of showing 
the scope of the State Meeting which was indicated at 
this early period. The object of this meeting was evi- 
dently not strictly missionary, in the ordinary sense of 
that term. It comprehended teaching, and especially edu- 
cation in the Colleges. Evidently the pioneers, in the 
organisation period, were not sticklers as regards a very 
limited sphere for the operation of the State Society. It 
was reserved for a later period, when nothing except that 
which was covered by the word " missionary " could pass 
either the General Society or the State Society. In these 
early days there seems to have been no apprehension, 



454 HISTORY OF THE DISCIPLES OF CHRIST 

among those who attended the meetings, that these 
societies contained in them an embryo ecclesiasticism. 
It will be seen, in after years, however, that this embryo 
grew up to be at least an imaginary, real beast, with all 
the heads and horns indicated in the Book of Revelation. 
The intrepid, active John T. Johnson was present, and 
offered the following preamble and resolutions: 

Whereas, the supreme importance of giving a faithful 
translation of the Bible into the languages of all the nations, 
in order to its universal dissemination, is felt and ac- 
knowledged by all Protestant denominations in America and 
Europe. And Whereas, this Convention convinced by the 
necessity of consistency of conduct in a matter involving the 
destiny of man, and the high and solemn responsibility resting 
upon it, most deeply regrets the timidity which has heretofore 
operated to hinder the undertaking to give the American 
Republic a correct and faithful English translation of the 
Bible. This Convention feels that it is due to the republic of 
letters — to the high and solemn issues involved — to themselves, 
as the advocates of a return to pure, primitive Christianity — 
and what is more important than all, to the great head of the 
Church, our Lord and Saviour Jesus Christ; and whereas, the 
American and Foreign Bible Society having taken this high 
ground, in regard to foreign languages, it is deemed courteous, 
and every way fit, that they should participate in an enterprise 
so responsible and important. Therefore, 

Resolved, That we recommend to the favourable regard of 
our brethren generally, the efforts made by our Baptist breth- 
ren in having a new version of the Holy Scriptures, and would 
be happy to concur with them in this great and important 
undertaking. 

Resolved, That a Corresponding Secretary of the American 
Christian Bible Society be requested to communicate the above 
resolution, with a preamble, to the Board of Managers of the 
American and Foreign Bible Society. 

Resolutions were also passed, urging the " establishment 
of Sunday Schools in all the churches, to be under the 
strict supervision of the officers of said churches." 

Among the workers most prominent at this time in the 
state of Kentucky may be mentioned John T. Johnson, 
John Smith, William Morton, George W. Elley, Dr. J. G. 
Chinn, John Rogers, Samuel Rogers, Aylette Raines, Dr. 
Adams, R. C. Ricketts, Philip S. Fall, L. L. Pinkerton, 
John I. Rogers, William Pinkerton, B. F. Hall, Z. F. 
Smith, R. C. Rice, John A. Gano, E. Y. Pinkerton, and 
W. F. Patterson. 



THE PERIOD OP ORGANISATION 455 

The Indiana State Meeting has already been referred 
to as the only state meeting that sent delegates to the Gen- 
eral Convention held in 1849. This State Meeting dates 
back to June, 1839. In June, 1842, it convened in Con- 
nersville, and divided the state into four missionary dis- 
tricts, and appointed an evangelist to labour in each of 
these districts; and part of his labour was to ascertain 
the location of churches, number of members, date of 
origin, names and address of elders, etc., and to collect 
or obtain pledges for missionary funds. 

It appears from the scanty records available that the 
success of this State Meeting was not very remarkable 
at that time, but it maintained its organic position through 
many discouragements. Some of the noble men of the 
earlier period co-operated with this State Meeting. Such 
men as John T. Thompson, Dr. R. T. Brown, John O'Kane, 
Elijah Goodwin, Love H. Jameson, H. R. Pritchard, John 
B. New, and J. M. Mathes, were nearly always in evidence 
during these annual conventions. 

In May, 1852, the Ohio State Meeting was organised. 
This meeting was not altogether harmonious, in view of 
certain reports which had been circulated with respect 
to Dr. J. T. Barclay, who had gone as a missionary to 
Jerusalem. He was charged with being a slaveholder, 
and was therefore unworthy of the support of the brethren. 
This difficulty was foreshadowed by a correspondence be- 
tween Mr. Kirk and Mr. Errett. In a letter to Isaac 
Errett, Mr. Kirk refers to this matter, and says : 

Now, Brother Errett, in the name of religion and humanity, 
can we consistently sustain either Brother Barclay as a mis- 
sionary at (in) ancient Palestine, or how can we co-operate 
with a missionary society that sends such a character, guilty 
before high heaven and all good men, of such ungodly conduct? 
My soul, come not thou into their secret assemblies. 

To this letter, Isaac Errett makes reply, as follows : 

Warren, February 21, 1852. 
Dear Brother Kirk : 

Yours of the 15th inst. is to hand. I have not sooner 
responded because I wished to consider well the whole matter 
before I uttered a word, one way or the other. It has caused 
me much trouble of mind, and has given another to the thou- 
sand reasons existing before for wishing this whole accursed 
system of American slavery banished from our guilty land. 



456 HISTORY OF THE DISCIPLES OF CHRIST 

But after duly considering the whole matter, I cannot see it 
as you do. I know nothing about it, only what your letter 
states. From your statement it seems, first, that Brother 
Barclay inherited these slaves — he did not buy them; second, 
he offered them their freedom if they would leave the State. 
This certainly does not look like the proposition of any ' un- 
godly ' man ; nor does it prove that i in his zeal to carry the 
gospel to the heathen at Jerusalem, he sold heathen at home.' 
The condition of their leaving the State was, I presume, a 
necessary condition, owing to the difficulties which clog any 
effort to emancipate in Virginia. Brother Barclay being 
about to leave, could not become personally responsible for 
their good behaviour, and without this, if I am rightly in- 
formed, they could not be emancipated on the soil; third, 
they preferred to stay with Brother Tyler. This, then, is not 
involuntary servitude. You say that Brother B. gave Bro. 
Tyler considerable inducement to purchase them. I presume 
the inducement was that he offered to sell them at a merely 
nominal price, as he did not relish the traffic in human flesh, 
and found it necessary to guard in some way against the con- 
sequences of their refusal to leave the State. One, you say, 
was ' so old that Bro. Tyler would not purchase.' She selected 
her master, and Bro. Barclay provided for her future wants 
through Bro. Tyler. Is this, too, ungodly? What more could 
he do? If I had a Christian lad bound an apprentice to me, 
would that be binding Jesus Christ in the person of his child? 
If I hire a Christian girl at one dollar a week, is that hiring 
Jesus Christ at one dollar a week? If I wrong or abuse them, 
then Jesus considers it an insult offered to him. If I confer 
blessings on them in his name, he considers it done to him. 
Now, so far as your letter goes in the statement thus far 
quoted, I cannot see that Brother Barclay has been actuated by 
any other motive than a desire to do the best for the slaves that 
the circumstances would allow him to do. He certainly did 
not wish to make money of them. Brother Barclay's whole 
cause has shown a self-sacrificing disposition, a disregard of 
filthy lucre, an earnest love of souls. . . . 
In the hopes of breaking every yoke, 

Your brother, 

Isaac Errett. 

In April, Charles Brown, of North Bloomfield, wrote a 
letter similar to that of Kirk, opposing all support to 
the American Christian Missionary Society, on account of 
Dr. Barclay's position with regard to the slavery question. 
When the Convention met at Wooster this matter was 
brought up, and the following notes made by Mr. Errett 
show plainly how he felt about the matter : 

May 12. Met in convention at ten. Was put on com- 
mittee to prepare a constitution and business for the meeting. 



THE PERIOD OF ORGANISATION 457 

After dinner had a meeting of committee — Bro. Brown began 
to make trouble. In the afternoon convention saw Bro. A. 
Campbell. O. B. made much trouble, speaking every two min- 
utes and much delaying business. After the afternoon session 
met at Bro. Lake's to prepare a constitution. Had great de- 
bates with C. B. Got ready for reporting by 8 o'clock. Then 
came the tug of war. 0. B. presented a counter report. The 
evening was spent in tedious discussion with him. I made but 
one little speech, which had a pacifying tendency. Did not 
adjourn till after ten. Very weary with the toils of the day. 
May 13th. Morning session very unpleasant. C. B.'s course 
most unwarrantable. I made short speech which came just in 
time to do good.* 

It ought to be stated in this connection that Mr. Errett 
was himself strongly an anti-slavery man, but he was first 
of all a Christian, and a man of judicial temper, and was 
never carried away by some side issue. His heart was in 
the work of the great Restoration movement, and he was 
especially anxious to help with the organisation of the 
movement so that its work could be accomplished. At 
this time he was rapidly becoming the leader of the move- 
ment in Ohio, and it is not remarkable, in view of his 
character and position, that he should have taken the 
reasonable view of the matter which is indicated in his 
letter to Mr. Kirk. 

However, the constitution of the Society was adopted, 
and from that day to the present the Ohio Missionary 
Society has been a model in many respects. Indeed, it 
has led all the other state societies in efficiency, and it is 
at the present time considerably in advance of any other 
state society in respect to work accomplished. Such 
names as D. S. Burnett, T. J. Melish, Benjamin Franklin, 
William Hayden, R. R. Sloan, J. P. Robison, J. H. Jones, 
A. L. Soule, John McElroy, W. A. Belding, J. J. Moss, 
Almon B. Green, James Hadsell, Earle Moulton, W. A. 
Lillie, Charles Brown, E. A. Hawley, Jacob Hoffman, 
Harmon Reeves, and F. Williams, were among those who 
attended this first meeting, May 12, 1852. 

The first President of the Ohio State Meeting was David 
S. Burnett, and A. S. Hayden and T. J. Melish were ap- 
pointed Secretaries. The Board of Managers was located 
at Bedford, and consisted of A. L. Soule, J. P. Robison, 
William Hayden, James Egbert, A. A. Comstock, J. W. 

•Memoirs Errett, p. 137. 



458 HISTORY OF THE DISCIPLES OF CHEIST 

Lanphear, C. Lake, W. A. Lillie, Sidney Smith, Jacob 
Huffmann, and Ransom Benedict. In the second year 
Isaac Errett accepted the Corresponding Secretaryship, 
and the work of the organisation commenced in earnest. 
The receipts this year were f 2,383. 04. 

It was not, however, until 1861, that this society began 
its best work. At that time R. R. Sloan, of Mt. Vernon, 
Ohio, was appointed Corresponding Secretary, and it was 
mainly through his energetic and wise management that 
the Society soon led all the others as an efficient organisa- 
tion. 

The Illinois Christian Missionary Society was first 
organised in 1856, and though this Society has kept up its 
organisation to the present time, not until recently has it 
been distinguished for accomplishing great things. In 1883, 
the membership of the state was placed at 50,000, but no 
very trustworthy statistics can be obtained as to what the 
Society accomplished up. to that time. 

The New York Missionary Society was organised in 
1861, that of Michigan in 1868, that of Nebraska in 1868, 
that of Iowa in 1869, that of West Virginia in 1870, that 
of Virginia 1876, that of California 1876, that of Mary- 
land 1877, that of Georgia 1879, that of Oregon 1879, that 
of Wisconsin 1880, that of Pennsylvania 1882, that 
of Arkansas 1883, that of North Carolina 1883, that 
of Texas 1883, that of Colorado 1883, and that of Kansas 
1883. 

Other State Meetings have been organised, but there 
are no available statistics at hand with respect to the date 
of these organisations. However, as there are now Dis- 
ciples in all the states and territories of the United States, 
they have their annual State Meetings, and in some of 
these there is a decidedly growing interest in these co- 
operative organisations. 

It must not be imagined that progress in this respect 
was made without opposition. From the very beginning 
of the Disciple movement there have been practically at 
least two classes of men engaged in the work, whose in- 
terpretations of the principles and aims of the movement 
have materially differed. One of these classes has made 
the conditions of fellowship and co-operation as simple 
as possible, narrowing down the whole field of discussion 
to a hearty faith in Jesus the Christ, the Son of the 



THE PERIOD OF ORGANISATION 459 

living God, and implicit obedience to His plain commands. 
The men of this class have sharply distinguished between 
principles and methods, holding the former to be eternal, 
while the latter are more or less subject to change. From 
the beginning these men have been in an overwhelming 
majority, though a respectable minority has placed con- 
siderable emphasis upon subordinate things ; and while 
not making these exactly a test of Christian fellowship, 
they have magnified their importance, so as to make their 
advocacy a disturbing element in nearly every department 
of the general work. Some of these men, in the early days 
of the movement, were men of much ability and unexcep- 
tionable character, and this made their opposition all the 
more formidable. In using the dictum of Thomas Camp- 
bell — " Where the Scriptures speak we speak, and where 
the Scriptures are silent we are silent," they gave it a 
very literal and rigid application. Indeed, their applica- 
tion of it would have spoiled many of their own practices, 
had they not skipped it when these practices were under 
consideration. In short, they evidently used the dictum 
in an illicit manner; but all the same it helped them in 
their narrow interpretation of the Bible. They were for 
the most part simply legalists, demanding the " pound of 
flesh " with an exactness that was always fatal to their 
own cause, because they could not very well make the 
application of the Campbell dictum, that they would in 
some cases, without logically making it in all; and when 
they applied it to certain practices of their own, they 
found that it was a boomerang which, while destroying 
their enemies' works, rebounded upon themselves; conse- 
quently, whether they were right or wrong, their position 
did not seem to be tenable to a large majority of the 
Disciples. 

At the same time these men became a constant disturb- 
ing element, and some of this class have continued with 
the movement down to the present time. Nor is this to 
be regarded as an altogether regrettable fact. To use the 
language of the Apostle, " No chastisement for the present 
seems to be joyous, but grievous ; afterwards it works the 
peaceable fruit of righteousness to them who are exercised 
thereby." It is probable that this class of men have been 
providentially allowed to pursue their invariable opposi- 
tion to any of the efforts at progress, which the Disciples 



460 HISTORY OF THE DISCIPLES OF CHRIST 

have made, for the reason that they have acted as a sort 
of " break- water " against the flood of new schemes and 
new organisations, which are always sure to follow in the 
line of an aggressive and progressive movement. Doubt- 
less these men have been an annoyance to those who have 
had no sympathy with their legalistic notions, and in some 
cases they have been a great hindrance to the progress of 
right thinking and right action; but, upon the whole, it 
is well to regard them as a providential force which has 
had its philosophical relations to the Disciple movement. 
When looked at from this point of view there is no occasion 
for discouragement because some men, who were probably 
born in the objective case, have been allowed to oppose 
what a large majority of the brethren regard as indis- 
pensable to the success of the cause. It is unreasonable 
to suppose that we must have all clear days in order to 
the proper development of nature's growth. It is better 
to agree with Longfellow that some days " must be dark 
and dreary," and these dark and dreary days are abso- 
lutely necessary in the government of the physical world. 
Equally true is it that in the religious world we must 
have some dark and dreary days. The centrifugal and 
centripetal forces of nature are equally important, and 
it is by the proper action of these that harmony is pro- 
duced in the physical world. 

But however this may be, it is a historical fact that a 
small portion of the Disciple forces has been, from the 
very beginning, practically in opposition to the main body 
with respect to nearly everything that means progress. 
These men fought the missionary society as a " man-made " 
institution, and the progress that was made was in spite 
of their opposition. However, it should be noticed that 
all the great men of the movement were constantly in the 
front of the battle all along the line. Thomas Campbell, 
Alexander Campbell, Walter Scott, Dr. Robert Richard- 
son, the Haydens, John T. Johnson, John Allen Gano, 
D. S. Burnett, James Challen, Dr. L. L. Pinkerton, John 
Rogers, John Smith, John O. Kane, Love H. Jameson, John 
B. New, Isaac Errett, Benjamin Franklin, and many 
others who might be mentioned, were all in the front rank 
pleading for the best things during this period of organi- 
sation. These names are sufficient to indicate that the 
real leaders of the movement were on the side of progress, 






if 














1, Nathan W. 
William Baxter. 
S, L. B. Wilkes. 
Hopson. 12, A. I. Hobbs. 



MEN OF THE MIDDLE PERIOD 

Smith. 2, Samuel S. Church. 3, Robert Graham. 4, 
5, J. K. Rogers. 6, Thomas Munnell. 7, G. W. Longan. 
9, J. S. Lamar. 10, Alexander Procter. 11, Dr. W. H. 



THE PERIOD OF ORGANISATION 461 

and utterly opposed to a legalistic interpretation of either 
the dictum of the Campbells, or the Bible itself. 

Progress about this time was not confined to missionary 
organisations. Considerable attention was also given to 
educational development. New colleges began to spring 
up in various places. Shortly after the organisation of 
Bacon College and Bethany College, a college was estab- 
lished in Tennessee called " Franklin College," and this 
was presided over by Tolbert Fanning, a man of con- 
siderable ability and some scholarship, but who belonged 
to the opposition class, to which reference has just been 
made. But as a large majority of the Disciples never 
thought of making difference of opinion a test of fellow- 
ship, or even a test of co-operation, they were proud of 
Franklin College, and always reckoned it as one of their 
educational institutions. However, this college became 
the centre of an influence which has widened since then, 
through the advocacy of a periodical called the Gospel 
Advocate, published in Nashville, Tenn. For a number 
of years this paper has been edited by David Lipscomb, 
and its influence has not only been reactionary, but has 
bordered very closely upon the schismatical, though in 
the main it advocates very ably the chief principles for 
which the Disciples have always contended. As a matter 
of fact, this Nashville advocacy is really the only crack 
in the Disciple lute, and while it makes some dis- 
cords, it is probable the outcome will be for good instead 
of evil. 

Other colleges were established in several places. 
Hiram College, Ohio, was founded in 1850, and James A. 
Garfield was once a professor in it, Butler College at 
Indianapolis, Ind., was also established in 1850, 
Christian University at Canton, Mo., followed in 1853, 
and this was the first college in the United States to grant 
to women all the privileges granted to men. Eureka Col- 
lege, at Eureka, 111., was founded in 1855, Oskaloosa 
College, at Oskaloosa, Iowa, in 1856, while Kentucky 
University, which had formerly been Bacon College and 
Transylvania University, was founded in 1858. This has 
recently reverted to the name Transylvania. 

Colleges for the education of women were also organised 
during this period. One of the most important of 
these was Christian College, located at Columbia, Mo. 



462 HISTORY OF THE DISCIPLES OF CHRIST 

The charter for the incorporation of this was granted by 
the Legislature of Missouri, January 18, 1851. The 
grounds and buildings of the college were formally ded- 
icated July 2, 1852. This college has always maintained 
a leading position for the education of young women in 
the West. Its first meeting in the new building purchased 
for it was held September 15, 1851. John Augustus Wil- 
liams was its first president. 

Another college for the education of orphan girls was 
established at Midway, Kentucky, in 1849. To Dr. L. L. 
Pinkerton is due the credit of originating this school, 
though he was ably supported by John T. Johnson, J. Ware 
Parrish, and W. F. Patterson. The college was soon 
fairly well endowed, and has been a strong factor for good 
in the state of Kentucky. Other colleges of later origin 
will be noticed in the proper place. 

In the revival which took place with respect to educa- 
tion the same apparent mistake was made as that with 
regard to the establishment of too many churches. Some 
have thought that if the brethren, about this time, had con- 
centrated their efforts and their contributions in support 
of one college, this could have been well endowed, and 
fairly well equipped ; and, consequently, by the present day 
there would be at least one great college equal in many 
ways to the best in all the land. But owing to the effort 
to build so many colleges, none of these has been properly 
supported, and the result is that the Disciples have not 
a single college anywhere that is liberally endowed or 
equipped as it should be. All this is easily said, but 
it belongs to that sad refrain, " It might have been," and 
this is always more or less the result of a morbid imagina- 
tion in dealing with past events. Strictly speaking, a 
college is like a tree; it cannot be made, it must grow. 
All the money in the world cannot make a college. Money 
will help, if wisely used ; but a college must be developed 
through the regular, legitimate course which marks all 
progress. It must be subjected to the storms, just as 
a tree is; and as these storms help the tree to grow, so 
the struggles through which a college has to pass may 
help it to grow. Most men who unfavourably criticise 
the number of colleges that have been started among the 
Disciples fail to note the fact that these colleges are yet 
in the growing period, and that therefore the very con- 



THE PERIOD OF ORGANISATION 463 

ditions of trial through which they are passing are abso- 
lutely necessary in order to make them what they ought 
to be. It is true that some of these may fail, while pass- 
ing through the struggle, but in that case they only il- 
lustrate the law of the survival of the fittest. Those that 
are worthy will doubtless forge to the front in the long 
run, though the struggle may be hard and the victory 
delayed. One difficulty in regulating this matter was 
that the Disciples, from the very beginning, had no direct- 
ing power among them by which the founding of these 
colleges could be regulated. Every community was a 
law unto itself, and generally these colleges sprang up 
through local influences, often for the purpose of benefit- 
ing a town where the college was located, the citizens sub- 
scribing to it mainly for the advantages that would accrue 
to them through the location of the college. These spo- 
radic efforts were practically without remedy. Nor should 
any one grieve over their seemingly abnormal growths. 
They were legitimate offsprings of the period when they 
had their birth, and as to whether they shall continue 
to live or not, will depend entirely upon how they adjust 
themselves to the new days of the twentieth century. 



CHAPTEE XVIII 

THE OLD AND THE NEW 

A BOUT the middle of the fifth decade of the nineteenth 
jLJl century, the movement fairly passed out of its 
Chaotic period into something like an organisation 
period. The churches began to work together through the 
societies which had been formed, and the colleges became 
centres of great influence in preparing men for the min- 
istry. Up to this time most of the men who were educated 
at all had come into the movement from other religious 
bodies. But a new class of men was demanded with the 
new period on which the movement had entered. While 
the older men continued in the lead of the movement, 
a number of younger men began to be prominent and 
influential. A second generation of preachers came act- 
ively into the work, so that we must now begin to meet 
with such names as Isaac Errett, Benjamin Franklin, 
A. S. Hayden, D. P. Henderson, Moses E. Lard, Alexander 
Proctor, G. W. Longan, Henry T. Anderson, J. W. Mc- 
Garvey, Robert Milligan, W. H. Hopson, L. B. Wilkes, 
and others of the older men of this second generation, 
and these must be reckoned with in the future progress 
of the work. There were still other strong men, younger 
than these, who soon began to be active in the ministry, 
but whose names do not come prominently into view until 
the sixth decade, which was the decade of the Civil War. 
The controversy with respect to Missionary Societies 
had practically ended with a decided victory for those 
who favoured these Societies. But the movement was not 
free from other troubles. It has been seen that from the 
beginning the aim was to steer clear of side issues and 
to insist upon only the things that are necessary to Chris- 
tian character and growth. Nothing distinguished the 
movement more than the elimination of doubtful questions 
with respect to faith and practice. But notwithstanding 
the emphasis which was placed upon this central idea, 

464 






THE OLD AND THE NEW 465 

every now and then some one refused to be bound by the 
limitations with respect to opinionism. 

It has already been seen that certain doctrinal questions, 
such as Mormonism and Thomasism, had forced them- 
selves upon the Disciples, and for a time became a dis- 
turbing element. That the Disciples refused to make 
a side issue the principal thing was illustrated again 
in the case of Jesse B. Ferguson, a prominent and elo- 
quent preacher of Nashville, Tenn. Ferguson insisted 
upon ventilating his theory of Restoration, the very 
thing practically that was a test case with respect to 
the admission to the ministry of Aylett Raines. Aylett 
Raines simply agreed to preach the Gospel without re- 
ferring to his peculiar views of the future life. Ferguson 
did not do this. He set forth his views in both his pulpit 
and in the press. The result was that his influence was 
practically destroyed, and the movement which he in- 
augurated, though somewhat disturbing for the time, was 
without any general effect upon the progress of the Dis- 
ciple cause. Other defections of a similar kind took place 
shortly, but all of these failed to make any substantial 
breach in the Disciple lines, while every man who at- 
tempted to set up some theory, instead of the simple faith 
to which the Disciples had clung all the way down their 
history, soon killed himself rather than the cause with 
which he had been identified. 

It has already been seen that a new generation of preach- 
ers was beginning to take a prominent place in the Disciple 
movement. The old men were still actively engaged in 
the pioneer work. Very few of them had even partially 
retired from the field. Most of these had been evangelists 
from the beginning, but a few had become pastors of 
churches and were still serving these churches very ac- 
ceptably. 

However, some of these men were beginning to feel the 
weight of years. The first of the real leaders to fall in 
the conflict was Thomas Campbell, the author of the " Dec- 
laration and Address." He had for some time been in 
feeble health, though his mind continued clear and he 
occasionally wrote something for the Harbinger. All his 
contributions breathed the same spirit as that which was 
so manifest in the great paper which practically inaugu- 
rated the Disciple movement. He fell asleep January 4, 



466 HISTORY OF THE DISCIPLES OF CHRIST 

1854, and his passing away was as gentle as his life had 
always been. 

It is perhaps impossible to estimate the influence of 
Thomas Campbell's life on the Disciple movement. He 
was the very embodiment of the three graces to which the 
Apostle Paul calls attention in the thirteenth chapter of 
first Corinthians, and he especially illustrated in all 
he said and did the greatest of these three, viz., love. In 
every sentence he ever wrote, and in every sermon he 
preached, love was the supreme characteristic. 

In June, 1851, he delivered his farewell sermon, and 
this sermon, even if he had never said anything else, is 
worthy to immortalise his name. The text was, " Thou 
shalt love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind, and thy neighbour 
as thyself." After explaining the text, he concludes as 
follows : 

Now, brethren, I have given you the key and the compend. 
I can do no more. Whoever has, by studying this blessed 
book, fallen in love with God, and is doing the things therein 
commanded, and which are comprehensively summed up in 
the two great commandments which we have been considering, 
is on the way to eternal bliss, and he will see in all things 
nothing but God. If we have any desire to be eternally happy, 
and to exist for the purpose for which we are made, let us make 
the contents of the Bible our study night and day, and en- 
deavour, by prayer and meditation, to let its influence dwell 
upon our hearts perpetually. This is the whole business of life 
in this world. All else is but preparation for this; for this 
alone can lead us back to God — the eternal and unwasting 
fountain of all being and blessedness. He is both the Author 
and Object of the Bible. It has come from him, and is 
graciously designed to lead us to him — "unto all the riches of 
the full assurance of understanding, to the acknowledgment of 
the mystery of God, and of the Father, and of Christ ; in whom 
are hid all the treasures of wisdom and knowledge." 

Let us make it our continual study, therefore, to search out 
its precious contents, that we may know and enjoy him who 
has created us for his own glory; so that we shall ultimately 
see him as he is, and be with him where he is, and sit down 
with him upon the throne of his glory. And this every one 
shall do, who fulfils these commandments, for on them hang 
all the law and the prophets ; and it is also written, " He that 
overcometh shall inherit all things, and I will be his God, and 
he shall be my son." And, " of Him are we in Christ Jesus, 
who of God has made us unto wisdom, and righteousness, and 
sanctification and redemption," so that in all things we are 




MEN OF THE MIDDLE PERIOD 



1, H. W. Everest. 2, O. A. Burgess. 3, Henry Haley. 4, Peter Vogel. 
5, A. G. Thomas. 6, John S. Sweeney. 7, Dr. T. W. Brents. 8, Robert 
Moff'ett. 9, Knowles Shaw. 10, B. A. Hinsdale. 11, George T. Carpenter. 
12, George Plattenburg. 



THE OLD AND THE NEW 467 

complete in Jesus — glory to his ever blessed name! This sets 
man at the head of the whole creation, next to God, where 
Christ, who has saved us by his death, and now lives to in- 
tercede for us perpetually, also sitteth. My brethren, we are 
persuaded that our gracious Father, who has done so much for 
us, will withhold from us no good gift. Yea, he is more willing 
to give than we are to ask, for he invites and exhorts us to 
ask. " Ask, and it shall be given you ; seek, and ye shall find ; 
knock, and it shall be opened unto you; for every one that 
asketh receiveth; and he that seeketh findeth; and to him 
that knocketh it shall be opened. Or what man is there of 
you, who, if his son ask bread, will he give him a stone, or if 
he ask for a fish, will he give him a serpent? If ye, then, 
being evil, know how to give good gifts unto your children, how 
much more shall your Father who is in Heaven, give good gifts 
to them that ask him?" "All things whatsoever ye ask in 
prayer, believing, ye shall receive." 

How rich and precious are these promises of our blessed 
Lord! But, my brethren, why should we doubt, since we 
already have the greatest gift — even the Holy Spirit — the 
Comforter, or Advocate, whom our blessed Saviour promised 
he would send to abide with his disciples forever. And this is 
" the earnest of our inheritance " given to us who believe in 
Christ, " in whom, also," says the Apostle Paul, " after that ye 
believed, ye were sealed with that holy spirit of promise, which 
is the earnest of our inheritance until the redemption of the 
purchased possession, unto the praise of his glory " ; and again, 
" Know ye not that ye are the temple of God, and that the 
Spirit of God dwelleth in you?" Thus, my brethren, we are 
thoroughly furnished unto every good word and work. God 
our Heavenly Father, hath not withholden from us even his 
Holy Spirit, a part of the Trinity in Unity ; so that the Father, 
Son, and Holy Spirit are all graciously and mercifully united 
in providing, procuring, and effecting our salvation. The 
Holy Spirit, by the law and the prophets, puts us into pos- 
session of the salvation provided for us by the Father, in 
sending his well beloved and only begotten Son into the world, 
to die for our sins. It is through the Spirit that we have been 
furnished with this divine illumination, and from it alone have 
we derived all definite and reliable knowledge of the adorable 
character and attributes of our Creator, of our duties to him, 
and our own future and everlasting destiny. 

Oh, my brethren, what an exalted condition God has placed 
us in, with respect to his whole creation! He has not only 
said, " He that overcometh shall inherit all things, and I will 
be his God and he shall be my son," but our blessed Lord also 
says, " Behold, I stand at the door and knock ; if any man 
hear my voice and open the door, I will come unto him and will 
sup with him, and he with me. To him that overcometh will 
I grant to sit with me on my throne, even as I also overcame, 
and am set down with my Father on his throne." What is 



468 HISTORY OF THE DISCIPLES OF CHRIST 

this, my brethren? Did ye hear it? Who says this? The 
same who said, " Let there be light, and there was light." Yes, 
it is the divine word, and let us take heed to its blissful 
promises. Let us give ourselves up to the word of God, to its 
guidance, to the diligent study of its blissful contents, to 
meditation, to prayer, and to the love of God, that we may 
love him with all our heart, and soul, and mind, and strength, 
and our neighbour as ourselves, for this is the sum of the law 
and the prophets. 

These things being so, my beloved brethren, " Let us run 
with diligence the race set before us, looking unto Jesus, the 
author and finisher of the faith ; who, for the joy that was set 
before him endured the cross, despising the shame, and is set 
down at the right hand of the throne of God." His promises 
can never fail, for they are sure and steadfast as his unchange- 
able and eternal nature. Some things he has promised con- 
ditionally, but this does not affect his veracity. He is both 
willing and able to perform all things which he has graciously 
promised concerning us. Let us, therefore, fall back upon 
his Word, upon the Apostles and Prophets, Jesus himself being 
the chief cornerstone, and God himself the author of the whole. 
For it all rests upon his infallible word — infallible both as 
respects authority and power, and sooner shall heaven and 
earth pass away, than one jot or tittle of it fail of its final and 
complete accomplishment. 

We have thus, my beloved brethren, as fully as our time will 
justify and my failing capacity enable me, pointed out the 
road which will surely lead to eternal life. Let us adopt the 
prescription given for the way, and exercise ourselves into 
godliness night and day, searching the Scriptures continually, 
that we may come rightly to comprehend and truly to realise 
the revealed character of our God, and thus fully to enjoy his 
salvation. 

In conclusion, my dear brethren, I can say no more to you, 
as the last words of a public ministry, protracted, under the 
merciful care of our Heavenly Father for more than three 
score years, in this my farewell exhortation to you on earth — 
I can say no more than what I have already so often urged 
upon you, " Love the Lord thy God with all thy heart, and 
thy soul, and all thy mind, and all thy strength, and thy 
neighbour as thyself," for in so doing, the powers of hell shall 
not prevail against you. May the Lord God impress these 
truths upon our hearts, and enable us all, " through faith and 
patience, to inherit the promises " — keeping us by his power, 
until it shall please him in his infinite mercy to take us home 
to himself, to the enjoyment of " the inheritance of the saints 
in light " ; and the praise, honour, and glory of our salvation, 
be eternally his, through Jesus, world without end. Amen. 

The death of this great man produced a profound im- 
pression wherever his name was known, and among the 



THE OLD AND THE NEW 469 

Disciples it was really a household word. Resolutions 
of condolence and respect were passed by numerous 
churches and societies, and letters breathing the same 
spirit were received by the family and friends from almost 
every quarter of the land. 

But he was a man of faith, and as such, though dead 
like Abel, he still speaketh. His words will continue to 
be talismans for the Disciple hosts. This very year * the 
Disciples everywhere are preparing to go up to Pittsburg 
to celebrate the inauguration of the movement, which was 
the result of his great paper published in 1809. 

Another old hero of the early conflicts fell in 1856. 
This was John T. Johnson, the great Kentucky evangelist. 
This distinguished preacher of the Gospel died at Lexing- 
ton, Mo., where he had been preaching to a crowded con- 
gregation before he was attacked with pneumonia. He 
became ill on the 8th of December, and on the Thursday 
week following he fell asleep in that Jesus whom he had 
so constantly preached as the resurrection and the life. 

Of all the men connected with the Restoration move- 
ment, John T. Johnson was perhaps the most indefatigable, 
active, earnest, and hopeful. He was always at work, 
was practically on fire whenever he was dealing with souls, 
and he never became discouraged, no matter how dark 
the days might seem. He was in some respects a phe- 
nomenon. In every good work he took an active part. 
In the union movement between the " Reformers " and 
" Christians," which was consummated in Kentucky and 
other places, he was a most influential factor. He be- 
longed to both parties. His convictions had been largely 
formed through the teaching of Alexander Campbell, and 
he was largely influenced to join the Restoration move- 
ment through the reading of Mr. Campbell's periodicals. 
At the same time he was intimately associated personally 
with Mr. Stone and those associated with him, so that he 
came into the Restoration movement the friend of both 
the " Reformers " and " Christians." Though an evangel- 
ist, in the truest sense of that term, his influence was very 
great in organising the movement and developing it along 
the lines of spiritual growth. Perhaps no other one 
man did more for the American Christian Missionary So- 
ciety than he did. Everywhere he went he secured life 

* 1909. 



470 HISTOEY OF THE DISCIPLES OF CHRIST 

members and life directors for this Society. He was 
equally active in behalf of the Kentucky Female Orphan 
School. In one of his letters addressed to Carroll Ken- 
drick, he says : " What say you of the destitute Female 
Orphan Society? My wife has subscribed $100. It must 
go. Brother Fall has subscribed $500, I am told — 
noble. Oh, the luxury of imitating the Saviour in re- 
lieving the poor and needy, especially the little orphan 
girl. The appeal is irresistible." This was a postscript 
to a letter, and was evidently intended to be private, but 
Mr. Kendrick published it in order to show the spirit of 
the man. 

His death produced a profound sensation. While he 
was growing in years, he was still vigorous in health up 
to the time of his last attack. He was preaching with 
his usual energy, and numerous converts were being made 
at his last meeting. He fell just as he would have pre- 
ferred, with the harness on. He only stopped pleading 
with sinners when he was no longer able to speak, and 
this fact indicates the character of the man. 

Numerous eulogies have been pronounced upon this be- 
loved evangelist, and perhaps none of these have over- 
stated the value of his services to the great cause to which 
he committed all his talent and energies. He was not 
a scholar in the technical understanding of that term, 
but he was much more than this. He was a full-grown 
man with a heart flowing over with love for humanity, 
every pulsation of which was in sympathy with the sal- 
vation of souls. He literally lived to save others, and 
gave his own life in this great service. He was more than 
any other man the leader of the forces in Kentucky, and 
his influence is to-day felt among all the churches of that 
state. Eternity alone can tell what John T. Johnson did 
for the Eestoration movement. 

The following personal sketch was written by one who 
knew him well. The article gives a vivid picture of the 
man and his methods : 

He is now in the sixty-fifth year of his age, and a few weeks 
since made, in our hearing, this remarkable statement : " I 
have been at a protracted meeting for the last three years, 
and during the last three weeks, I have spoken twenty-two 
discourses." In illustration of his devotion to the work to 
which, for twenty-three years, he has given his entire time, it 
will be sufficient to state, that during the unparalleled winter 



THE OLD AND THE NEW 471 

of '51-2, he continued preaching night and day, in the villages 
of Mason and Fleming Counties, Kentucky. The mercury, 
for days together, remained below zero, the piercing wind 
whirled the light snow through the dense air — the cattle 
sought the sheds, or remained tumbling behind any defence 
that offered against the cutting blast — fowls remained on 
the roost, or dropped from it dead; even the crows ventured 
not abroad against the double terror of frost and storm. 
The labours of servants were limited to the care of the stock, 
and the piling of fuel upon the heated and blazing hearths. 
Still, J. T. Johnson was travelling from point to point, preach- 
ing to the perishing the unsearchable riches of Christ. His 
stature is about five feet eleven inches, his form remarkably 
slender and erect, his hair, once jet black, is now sprinkled 
with white, has become thin and much of it has fallen; yet 
we never could think him bald. His general complexion, the 
colour of his eyes and hair, indicate a decidedly bilious tem- 
perament. When introduced to him in the private circle, you 
recognise at once the well-bred, high-toned gentleman. No 
length of acquaintanceship, no amount of fatigue, ever tempts 
him into the clownish in manners. His conversation easy, 
perfectly familiar, sometimes with his intimate friends even 
chatty, is still chaste, dignified, and almost wholly of things 
pertaining to the kingdom and patience of the Saviour. The 
necessity of greater liberality, commendations of such churches 
and individuals as he thinks have " acted nobly " — and the 
interests and prospects of the Orphan School, of Bethany 
College, of Bacon College, the movements of his preaching 
brethren, the necessity of preserving labour, paid or not paid 
— such are some of the themes that employ his tongue, and 
rest continually upon his noble and generous heart. When 
he rises in the pulpit, his movements, countenance, and utter- 
ance, imply slight embarrassment — the result of unaffected 
diffidence; and although abundant courage will appear before 
he closes, and a becoming confidence in his ability to propound 
and illustrate the Gospel, yet his respect for his audience 
never forsakes him. 

His manner is difficult of description. You will think, 
likely, on hearing him for the first time, that his " preparatory 
remarks " are rather extensive, and you may perhaps wonder 
when his sermon will commence. He is into his sermon from 
the first word, and after speaking of various matters pressing 
upon his attention, if he thinks the great object he has in view 
will be secured by such a course, he will return to his first 
point and make it the last. Though eminently capable of ar- 
ranging and delivering methodical and logical discourses, yet, 
to do this is not his object, but to bring his hearers to believe, 
and to feel and to obey the Gospel. 

He may be thought, by those who do not know him, a 
" revivalist." Such he is not — at least not in the usual mean- 
ing of the term revivalist, but tine farthest from it imaginable. 



472 HISTORY OF THE DISCIPLES OF CHRIST 

There is no cant, no affectation — his speech being merely earnest 
conversation. It never enters his mind to play the orator. 
His addresses are characterised by devotion to the teaching of 
the New Testament, by obvious sincerity and an all-pervading 
desire for the salvation of his hearers. He is speaking of 
moral courage, or its importance, its propriety, its congruity 
with manliness. " If there be," he remarks, " an object on this 
earth supremely pitiable, one is almost tempted to say con- 
temptible, it is a man who, in days of prosperity and health, 
stops his ears to the Gospel of Christ, and, through fear of his 
fellow-worms, refuses to obey the Saviour, but who, when death 
stares him in the face, will cry out, and implore the prayers 
of the people o'f God. And will the Lord hear the cry of 
such ? What does it say in effect ? " Lord, I have lived in 
sin, I have done thy cause what harm I could, but can do no 
more, / can serve Satan no longer — now, O Lord, receive my 
poor soul." " Because I called and you refused, I will laugh 
at your calamity and mock when your feet cometh." Remem- 
ber these fearful words. We do not limit the power or benev- 
olence of God, but he will not be mocked. Beware, Beware! 
Or he is speaking of the inherent demerit of sin, of sowing to 
the flesh. Turning to the female portion of his audience, he 
will perhaps speak thus, " I am declining and I know it. A 
few more years will probably close my career, and yet I some- 
times hope to see the day when no female will be found on 
the dark side, sowing to the flesh. When I see a noble, gen- 
erous-hearted female, whom all admire, advocating the cause 
of sin by her example, / blush inwardly" 

But though we might give perhaps the precise words, it is 
impossible to give any notion of the speaker's manner, so en- 
tirely his own, and on which so much depends. 

The venerable Walter Scott wrote in the Christian Age 
as follows: 

The doleful tidings of our brother's death was yesterday 
(twenty -eighth) telegraphed to Bro. Richard M. Bishop, thus: 

"Eld. John T. Johnson died here (Lexington, Mo.) last evening 
(twenty-fourth December), of Pneumonia. 0. H. P. Stone, M.D." 

The above despatch carries to the bosoms of the brethren and 
relatives of the deceased so great a burden of grief, of woe, 
of wailing and tears, that any effort on our part to increase 
or intensify it by words would be equally indiscreet, unfeeling, 
and unavailing. The stroke has fallen on our hearts with the 
unexpectedness of a jet of lightning from a cloudless sky- 
like a thief in the night ! — a thief in the night — " Behold," 
says Christ, " I come as a thief in the night." 

Lord, what is man that thou shouldst magnify him — that 
thou shouldst set thy heart upon him — that thou shouldst visit 
him every morning and try him every moment ? 



THE OLD AND THE NEW 473 

What is life? In Deity it may be, and indeed it is, a rich, 
deep, overflowing, and unfathomable fact; but in man — what? 
A vapour — a lucid interval between the cradle and the grave 
— a bird on the wing to a far foreign clime — a beauteous face 
smitten by the hand of time into a hillock of wrinkles — a 
bright-eyed boy changed to a grasshopper, staff in hand — a 
craft riding 'mid rocks and whirlpools— a sweet flower on 
winter's stormy breast! Through what hosts of crowding 
contradictories is traced the devious path of human existence ! 
The atom and the universe — the drop and the ocean — the single 
ray and the full-orbed sun at noon — the sweet and the bitter 
— love and hatred — good and evil — pain and pleasure — all 
have to be encountered in the solemn march and fatal battle 
of life. But can we extract from this chaos of contradictories 
that now enshrine our nature no summer, no brighter idea 
of life than that it is a vapour — a group of wrinkles — a lucid 
interval — a wreck — a flower? Surely there are two sides to 
the picture of humanity. Surely there is the fixed as well as 
the fugitive; the essential as well as the accidental; the im- 
mortal as well as the mortal ; the divine as well as the human. 
If, then, from among the sands, the molecules, the atoms, the 
little things of nature, of society and of men, a man selects 
the permanent, the essential, the immortal, the divine, and 
dedicates to the diffusion and defence of these eternal things 
among mankind his body, soul, and life, can we deny to the 
same the title of " great man " ? We cannot. With the af- 
flicted Prince of Israel, therefore, on the loss of Abner, his 
general, we say, on the death of our noble and unsurpassed 
preacher, Bro. Johnson — " This day a great man has fallen in 
Israel." 

His greatness, however, was not that of empire, of the code, 
or mere patriotism, or of philosophy, or of art; it was the 
greatness of goodness — the greatness of unflinching toil and 
universal success in the noblest of all causes — the cause of hu- 
man redemption. In these he was truly great — perhaps un- 
surpassed by any other servant of the Most High on the field. 
He is gone; alas! Shall we ever see his like again? 

Bro. Johnson originally belonged to the bar. From this he 
went to Congress. In 1812 he entered the army, and was an 
aid to General Harrison when war raged on our northern 
frontier. At Fort Meigs he had his horse shot under him 
while carrying a despatch to the officer in command. In 
religion he first joined the Baptists ; but on gravely consider- 
ing the gospel as recorded in the Holy Scriptures, he became 
convinced that we were correct in announcing it in the 
language of inspiration. Leaving the Baptist brethren, there- 
fore, he felt it to be his duty to lend the influence of his good 
name and the force of his great talents to the support of the 
current Reformation. 

If of the image of Christian civilisation, science, and art, 
are to be lower extremities, and law and religion the body and 



474 HISTORY OF THE DISCIPLES OF CHRIST 

arms, is not individual character the head and diadem of the 
whole? And is not character a generalisation in which is 
found the solution of the great and manifold problems in- 
dicated by divine providence? Is it not to the development 
of this that all political, moral, spiritual, and material forces 
in all their strength directly or indirectly work? It is char- 
acter that makes God; the want of it, Satan. Bro. Johnson 
was a character; but who is prepared to give a lifelike por- 
trait of him — of one in whom were united the nice discrimina- 
tions of law, the breadth of the legislator, the courage of the 
soldier, and the purity, simplicity, zeal, labour, and grandeur, 
of the saint? 

Our principles require to be aroused, quickened, invigorated, 
and developed. Among the providential maxims by which the 
machinery of the moral universe is guided, vitalised, and con- 
served, the law of suffering is one. This operates with such 
extent of effect that the Most High himself does not escape. 
In this " vale funereal " — this " vale of tears " — the Father of 
our Lord Jesus Christ may be regarded as the " Chief 
Mourner." 

Bro. Johnson entered voluntarily with all saints into the 
melancholy train, and suffered and sympathised, and groaned, 
with God and the creation. 

" Sweet are the uses of adversity, 
Which, like the toad, ugly and venomous, 
Wears yet a precious jewel in its head." 

Bro. Johnson, in the brave virtues of self-sacrifice, courage, 
and adherence to purpose, had few rivals — no superiors. Who 
can record the necessities he endured in his long career, of 
hunger and thirst and cold, of weakness and weariness, pain 
and sickness, danger and difficulty? It was not conscience 
and scripture alone that formed the model of his life, but 
Christ, " who went about constantly doing good." There is 
one universe, one God who made it, and one will to rule it. 
Through Christ Bro. Johnson seized with a strong grasp on 
this will and made it the rule of his own life, and was most 
urgent in commending it to others. 

In his ministry he showed great respect for character, but 
none for persons. While, therefore, his gifts fitted him for 
evangelical labour in the higher and better-educated portion 
of society, his graces of benevolence and condescension ad- 
mirably qualified him for waiting on the poor. His gospel 
reached both these extremes, and so did his fireside labours. 
He won, by the simplicity and power of his appeals, both rich 
and poor to the obedience of the faith. 

Nothing is more sordid than a low, censorious spirit ; nor is 
there anything more noble than to defend the absent and the 
innocent. Bro. Johnson's character sparkled and was made 
radiant by these qualities ; but while he was forward to defend 
both God and his neighbour, he was very slow to resent any- 



THE OLD AND THE NEW 475 

thing said of himself or done to himself personally. He com- 
forted himself in conscious rectitude — in conscious innocence. 

Christ was no idler; he was a labourer — not a loiterer; and 
a great man in the ancient world was called a man of magna 
labore, magna diligentia — of great diligence, of great labour. 
In these things Elder Johnson must have had " rejoicing in 
himself," as Paul says, " and not in another." 

It is said of Christ that, " though rich, for our sake he be- 
came poor." " The foxes have holes," he said, " and the birds 
of the air have nests, but the Son of Man has not where to lay 
his head." No man had fairer prospects of making himself, 
if he desired it, rich than the deceased. He saw clearly that 
covetousness was a popular sin, and that if men do well to 
themselves the world will praise them ; but neither the prospect 
of wealth nor worldly applause could shake the steadfast pur- 
pose of his soul, or turn him aside from Christ and man's re- 
demption. 

Bro. Johnson's oratory was of a fiery and heroic type — in 
most instances irresistible. It pleased, instructed, convinced, 
and charmed all souls to the obedience of the faith. He bap- 
tised vast numbers of people. And although he seemed cheered 
by the fact, and somewhat gratified by the brethren's appro- 
bation of his public effort, yet no man cared less than he for 
the honour that comes from men. He willingly surrendered 
his reputation with men for the sake of souls and the honour 
of heaven. 

To live for ourselves is no proper purpose of life. Bro. 
Johnson saw this, and therefore placed his eye steadily on the 
great ends of human existence — the elevation and perfection 
of his own nature, the good of man, and the glory of God. He 
is now going to reap the highest reward of excellence — fellow- 
ship with God ; or, as Paul says — " He has gone to Mount 
Zion and to the city of the living God, the heavenly Jerusalem, 
to an innumerable company of angels, to the general assembly 
and church of the first-born, whose names are written in 
Heaven, and to the spirits of just men made perfect, and to 
Jesus the Mediator of the New Covenant, whose blood speaketh 
better things than the blood of Abel, and to God the Judge of 
all." This is the sum and high reward of all his toils and all 
his excellence. 

About two months after the death of John T. Johnson, 
Jacob Creath, Sr., also died. He was one of the earliest 
advocates of the movement in Kentucky, and was ex- 
cluded from the Elkhorn Association because of his advo- 
cacy of the principles of the Reformation. Reference 
has already been made to Mr. Campbell's estimate of his 
eloquence, and the following sketch by George W. Elley, 
a personal friend of Mr. Creath, will be appreciated by 



476 HISTORY OF THE DISCIPLES OF CHRIST 

those who are interested in life pictures of the old 
pioneers : 

Bro. Creath was a remarkable man in some respects, for 
although his education and reading were quite limited, yet he 
was possessed of all the elements necessary to ensure, with 
proper culture, the development of a genius rarely to be found 
in men. He was born a subject of Great Britain, in the 
province of Nova Scotia, February 22, 1777. At the age of 
ten, his parents emigrated with him to Virginia. At twelve he 
was added to the Baptist Church, and at eighteen he com- 
menced his ministerial history among them. At twenty-two 
he married the daughter of Job Carter, of Lancaster County, 
Northern Neck, Virginia, and in the year 1800 they emigrated 
to this State and County. 

But few men possessed more of the elements necessary to a 
popular orator than Bro. Creath. He possessed a fine face, a 
remarkably keen and interesting pair of eyes, which sparkled 
with animation and benevolence; a voice as loud, and yet as 
rich, as our best church organs, and with a commanding and 
controlling power over its intonations. As a pulpit orator, 
he had but few, if any, equals in the State, or West. Bland 
and affectionate in his intercourse with all men, he very 
naturally exerted a very large and controlling influence among 
the Baptists. He possessed but little of that sectarian spirit 
that too commonly exists among the leaders of the various 
party dogmas of all sects, and was emphatically a man of 
peace and forgiveness. A malicious temperament or feeling 
towards those who opposed him formed no part of his char- 
acter, yet he had, during his early history in Kentucky, many 
strong and untiring adversaries among the Baptists; but he 
came off in all his contests with the spoils. I have often heard 
him detail his early conflicts whilst among the Baptists, and 
upon his dying couch heard him, with uplifted hands to heaven, 
say that he " freely forgave every human being all their sup- 
posed injuries, as well as those which were real, for Christ's 
sake." 

He remained with the Baptists till 1827, when, after much 
inward conflict between his early convictions and associations, 
which had greatly endeared him to very many of his brethren, 
he was compelled to change his religious associations and 
views, for a system which, in some respects, he regarded of a 
higher and purer origin, and which led him to connect himself 
with those brethren who were contending for a purer speech, 
and a more primitive order in faith and practice. Like his 
old companions in the former army, Elder John Smith, Wm. 
Morton, and others, when he moved, hundreds of others jour- 
neyed with him, and sometimes whole congregations would go 
in the mass. Always true to the cause, and the friends he 
allied with, so long as his convictions were in unison with 
them, he continued not only with equal, but increased zeal, to 



THE OLD AND THE NEW 477 

plead the cause of truth and righteousness, and the freedom 
of speech and conscience. As a sermoniser he generally felt 
himself fortified with ample means when before a congregation, 
but when he had connected himself with the Christian breth- 
ren, at a time when the great conflict of society was with facts 
and arguments, and when the entire system of preaching was 
necessarily changed, he often expressed himself as unable to 
leave off his old habits of declamation for arguments and 
close logical reasoning. As an exhorter, he possessed rare 
and valuable talent, and often produced powerful effects upon 
his audiences. But few men could discriminate in abstruse 
cases with more quickness than he could ; and in all matters of 
church law, he was remarkably pointed and clear. Among his 
preaching brethren he was gentle and affectionate, assuming 
no arrogant superiority on account of his age, and the ex- 
perience of over fifty years in the ministry. 

For the last seven years he had been totally blind, by a 
sudden attack of jaundice, as he thought, at Memphis, Ten- 
nessee, when on his way to Mississippi, to see his daughters. 
Under this affliction, however sorely he felt it, he was sub- 
missive, and without a murmur. He received it as coming 
from the hand of God, and bore it with constant patience. 
By this sudden and unexpected stroke he felt that an end had 
been brought to his public ministry, and the unspeakably high 
privilege of reading the word of God. It was, indeed, an af- 
fliction irreparable in this life, but he knew how to turn it 
to the best account. He possessed, both by nature and associa- 
tion, unusual qualifications for the social circle; and being a 
common favourite among the brotherhood, he sought to spend 
much of his time in their society, which, in a great measure, 
destroyed the recollection of his blindness. He often spoke, 
either in word or exhortation, with the Churches, and always 
received their kindest sympathies. 

Reference has already been made to the Bible Society 
which was organised a few years before the American 
Christian Missionary Society was organised. At the Con- 
vention, when this latter Society was organised, a vote 
of confidence and commendation was passed by the Con- 
vention with respect to the Bible Society. It was soon 
seen, however, that this Society was not specially needed, 
and it was finally discontinued, and the Disciples very 
generally supported the American Bible Union, a society 
which had for its object, mainly, the translation of the 
Bible. This Society was warmly supported by Mr. Camp- 
bell, and he was assigned the book of Acts for transla- 
tion. He gave himself very earnestly to this work and 
finished it in the spring of 1855. It is generally conceded 
that, in undertaking this important revision, he made a 



478 HISTORY OF THE DISCIPLES OF CHRIST 

mistake. His mind was not specially adapted to that kind 
of work. He was fond of generalisation, and always 
felt himself cramped when he had to plod through details, 
such as this revision work required. But true to his 
traditional habit, he gave himself practically up to this 
slavish work while he had it on hand, taking little exer- 
cise, and confining himself almost the whole of his time 
to his studio. The consequence was he came out of the 
task somewhat broken in health, from which he never 
perhaps entirely recovered. 

The co-operation of the Disciples and Baptists in this 
revision enterprise brought their leaders closely together, 
and did much to break down the antagonism which had 
resulted in a separation of the two bodies at the beginning 
of the third decade. 

However, this good-fellowship was somewhat marred 
by the appearance of a book, entitled " Campbellism Ex- 
amined," by Rev. Jeremiah B. Jeter, of Richmond, Va. 
Dr. Jeter was a prominent minister in the Baptist Church, 
and his book was intensely partisan in its character. In 
many respects it was an entire misrepresentation of the 
Disciple position, and in scarcely anything did it do 
justice to their religious movement. The book was re- 
viewed by Mr. Campbell in a series of articles which were 
published in his magazine, the Millennial Harbinger. 

Dr. Jeter's main point of attack was with respect to 
the teaching of the Disciples concerning the office and 
work of the Holy Spirit. He claimed that their position 
on this subject was superlatively heterodox. In this con- 
tention he grossly misrepresented the Disciples. No one 
can read the utterances of the leaders of the movement 
without feeling that such a charge is wholly unfounded. 
Mr. Campbell's great opening speech on this subject, in 
the Campbell and Rice debate, is of itself sufficient to 
annihilate every position which Mr. Jeter assumed in his 
book. It is said that the Hon. Henry Clay, who heard 
this masterly address, was thoroughly captivated by it, 
and afterwards declared it was the finest piece of logic 
and rhetoric to which he had ever listened. 

But the position of the Disciples with respect to 
spiritual influence did seriously protest against the popu- 
lar notions on that subject. Undoubtedly, very erroneous 
views were held by many at that particular time with 



THE OLD AND THE NEW 479 

respect to the work of the Holy Spirit in the matter of 
conversion. This was so much the case that superstition 
had taken the place of facts, while " sights and sounds " 
and occult impressions had largely superseded the plain 
teaching of the Word of God. It was against these ex- 
cesses and perversions of Scriptural teaching that the 
Disciples made their strong protest, and it was largely 
because they did so that their position was misunderstood 
by some and repudiated by many. In this was illustrated 
a very common habit with people who do not think. We 
often imagine that a doctrine is denied, when the abuse 
of it comes under protest. 

Dr. Jeter's book was received among the Baptists with 
mingled feelings of approbation and protest. Most of 
the least informed among the Baptists regarded its ap- 
pearance as providential, and hailed its arguments with 
supreme delight. However, there were not a few among 
the more intelligent Baptists who shook their heads, and 
were by no means pleased with either the arguments or 
the spirit of Dr. Jeter's book. For some time there had 
been a growing feeling among the ablest Baptist ministers 
that the position of the Disciples was in the main right, 
and that opposition to these views was only a proof of 
the ignorance of those who made it. One of the men 
who, in his early ministry, had been most outspoken in 
his opposition to the Disciples, was John L. Waller, of 
Louisville, Ky., one of the ablest preachers and theologians 
of his day. He died in 1854, but some time before his 
death he became intimately acquainted with Mr. Camp- 
bell, and after a careful examination of the latter's teach- 
ing, Dr. Waller practically gave up his opposition, and 
expressed his hearty agreement with the sage of Bethany 
in nearly all of his contentions. Dr. S. W. Lynd, of Cin- 
cinnati, was another able Baptist minister who was dis- 
posed to do Mr. Campbell justice. He wrote some articles 
severely criticising Dr. Jeter's book and practically agree- 
ing with Mr. Campbell in all of his positions except his 
view of the design of baptism. But this view of the de- 
sign of baptism was never made an article of faith with 
the Disciples, though they regarded it of much importance, 
and this being the case, it is easy to see how such men 
as Dr. Lynd and Dr. Waller could heartily co-operate 
with the Disciples, not only in respect to Biblical revision, 



480 HISTOEY OF THE DISCIPLES OF CHRIST 

but also in respect to everything else pertaining to re- 
ligious work. Indeed, it is highly probable that had 
John L. Waller lived some years longer, there might have 
been effected a union between the Baptists and Disciples 
before the death of Mr. Campbell ; and it is not too much 
to say that this would have been the crowning glory of 
Mr. Campbell's great soul, for he always regretted the 
separation that had taken place, and was ever ready to 
meet his Baptist brethren, even more than half-way, in 
any effort that looked towards the union of the two bodies. 

Mr. Jeter's book was not only reviewed in the Harbinger 
by Mr. Campbell, but received its final quietus in a book 
published by Moses E. Lard, in 1857. This was an able 
and exhaustive review of Mr. Jeter's book, and though 
somewhat caustic in its style, and not always correct in 
its expositions of Scripture, it was, nevertheless, a most 
remarkable .production by a man as young as Mr. Lard 
was at the time he wrote his review. 

Mr. Lard was a graduate of Bethany College, and was 
in some respects unsurpassed as a thinker and preacher 
among the second generation of those who were eminent 
as leaders of the Disciple movement. He was born in 
Tennessee, but migrated with his parents to Missouri 
when he was about fourteen years of age. In this latter 
state he grew up among the earlier settlers; and though 
without the culture which comes from a refined environ- 
ment, he nevertheless soon became distinguished for hav- 
ing a vigorous mind, as well as great power as a speaker. 
His review of Mr. Jeter, from the point of view occupied, 
left nothing more to be said. It was simply overwhelming. 
Every sentence was as concise as it could be made, and 
was as incisive as it was concise. The general effect of 
the book was practically to close the controversy be- 
tween Baptists and Disciples, with respect to the matters 
discussed by Dr. Jeter and Mr. Lard. Intelligent Baptist 
preachers conceded the victory to the Disciples, while the 
more spiritually minded and conservative Disciples ad- 
mitted that Mr. Lard's review, while conclusive with re- 
spect to the issues involved, was nevertheless not alto- 
gether amiable in spirit, and upon the whole did not tend 
to help the union spirit which had begun to develop among 
the Baptists and Disciples. 

Another disturbing element came to the front about 



THE OLD AND THE NEW 481 

this time. A publication society had been organised, and 
had received some support in contributions, and also in 
the endorsement of the Missionary Convention. How- 
ever, this Society did not receive the sympathy of many 
Disciples. Mr. Campbell himself was doubtful about its 
usefulness, and when some of the money contributed to 
the American Christian Missionary Society was diverted 
to this Publication Society, the Harbinger no longer hesi- 
tated to declare its opposition. The chief defender was 
Benjamin Franklin, who was at that time editor of the 
Christian Age, a paper published at Cincinnati, and the 
only influential weekly paper devoted to the plea of the 
Disciples in existence at that time. Mr. Franklin was 
a man of great energy and equally great courage. He was 
somewhat deficient in scholarly attainments, but he made 
up for this in common sense and his knowledge of the 
people. If he had been a politician he would probably 
have been reckoned among demagogues, as he certainly 
understood how to make use of the ad captandum vulgus in 
carrying his point. But he was too conscientious, too de- 
voted to the cause which he had espoused, to knowingly 
use his popular power for illicit ends. Nevertheless, he 
was a strong force to deal with when he was in opposition. 

Professor Pendleton conducted the controversy with 
Mr. Franklin with respect to this Publication Society, 
Mr. Pendleton attacking, and Mr. Franklin defending the 
Society. The correspondence finally degenerated into per- 
sonalities, and was discontinued without any immediate 
result, except to embitter feelings among the brethren 
where love ought to have reigned. Later, however, the 
Publication Society was discontinued, as also the Bible 
Society, which had been started a few years before, the 
American Christian Missionary Society was organised. 

The chief difficulty with the Publication Society was 
that it was not properly supported, and could accomplish 
very little with the meagre means it had at its disposal. 
Undoubtedly, it was a move in the right direction, but 
it was born out of due time. The Disciples have never 
had a publication house worthy of the name. They have 
been compelled to either bury their books where it was 
simply impossible for them to reach the general public, 
or else go to publishing houses entirely outside of the 
brotherhood. Kecently there has been a rising feeling 



482 HISTORY OF THE DISCIPLES OF CHRIST 

that the time has come when such a publishing society, 
or firm, is greatly needed. 

In 1856, the Kentucky Christian Education Society was 
organised. The men chiefly responsible for this important 
movement were William Morton, Philip S. Fall, R. C. 
Rice, R. C. Ricketts, Dr. L. L. Pinkerton, Z. F. Smith, and, 
indeed, nearly all the leading preachers and brethren of 
that state. It was felt that a great many indigent young 
men who were wishful to enter the ministry had not the 
financial means to secure a collegiate education, and as 
a majority of those who wish to enter the ministry belong 
to this very class, this organisation really became a neces- 
sity in order to help these indigent young men to equip 
themselves worthily for the great work of preaching the 
Gospel. This society soon secured a respectable endow- 
ment fund, and has already spent a large sum in assist- 
ing about 600 young men to enter the ministry. It offers 
a solution of perhaps the most difficult problem which 
the Disciples have to meet in this twentieth century, viz., 
the supply of a well-educated ministry. It is not easy 
to endow colleges for the education of these young men, 
while it is impossible for them to attend college for want 
of the necessary financial means to do so. Thousands 
of young men are turned away from their aspirations to 
enter the ministry simply because they see it is impossible 
to obtain an education commensurate with the position 
they will be called upon to fill, and realising that they 
must occupy a place where they will be discounted, if 
they do not obtain a college education, they at once turn 
away from the ministry and seek some other calling. This 
Kentucky Education Society solved the problem for that 
state, at least to a large extent, and the result is seen 
in the ministry which has been educated by the aid of 
this Society. If other states would do as Kentucky has 
done, there would be no longer much complaint about the 
inadequate supply of preachers for the churches. 

While the Disciples were passing through this transi- 
tional period, where they were reaching out for organisa- 
tion and co-operation, they did not cease their evangelistic 
efforts. Some great meetings were held about this time, 
and among these may be mentioned one that was held 
with the Fourth and Walnut Street Christian Church in 
Louisville, Ky. D. P. Henderson, whose name has already 



THE OLD AND THE NEW 483 

been mentioned, was the chief preacher at this meeting. 
The remarkable character of the meeting was in its con- 
tinuation for months, and in the simplicity of the methods 
adopted. Henderson's style was very unique. Nearly all 
the time he was speaking he held the Bible in one hand, 
and slightly gestured with the other. He did not quote 
the Scriptures as preachers usually do, but he read nearly 
every passage out of the Bible itself, so as to be exact 
in all the quotations he made. His discourses were, as 
a rule, simply running comments upon the Scripture used, 
and were without rhetorical finish, and frequently with 
no logical sequence. Very often each discourse would be 
a commentary on several selected passages of Scripture, 
and not infrequently a whole chapter would be brought 
into requisition as the basis of what he had to say. 

From week to week he kept up the interest by this simple 
style of preaching, and the result was a great ingathering 
of souls. He continued to be the pastor of the church 
for some time after this great meeting, and did much to 
plant the cause firmly in the city. 

Mr. Henderson, during the latter years of the saintly 
Stone, was co-editor with him of the Christian Messenger, 
when it was published at Jacksonville, 111. He was also 
largely influential in founding Christian University at 
Canton, Mo., as well as intimately connected with other 
enterprises among the Disciples. He was one of the 
epoch-making men of his time. 

In the year 1858 J. O. Beardslee was sent to Jamaica 
to take charge of a mission work on that island. Mr. 
Beardslee had already had experience in work there as 
a missionary. But, having united with the Disciples, 
he now went as their second missionary to a foreign field. 
This mission, like the Jerusalem mission, was not pro- 
ductive of many converts, though it reacted favourably 
upon the churches at home somewhat as the Jerusalem 
mission did. Both of these missions were valuable as 
experiments, if for no other reason. They partially satis- 
fied the Disciples' longing for a world-wide spread of their 
principles. Mr. Beardslee was well equipped for the work 
which he undertook, and he laid the foundation for the 
subsequent success which has crowned the Jamaica mis- 
sion. 

In closing the year 1859, Professor W. K. Pendleton 



484 HISTORY OF THE DISCIPLES OF CHRIST 

takes a backward look at what had been accomplished up 
to that particular time, and we cannot do better than close 
this chapter with some extracts from his suggestive re- 
view. He says: 

The closing of the year suggests to us many reflections of 
great value to the soul. It is like the pauses, which the 
mariner makes in his voyage over the wide and trackless sea, 
that he may take reckonings of his progress, and from a sur- 
vey of the wastes over which he has drifted, find his true 
position, and correct his course for future sailing. For life, 
each one's life, is but a short sail on his little tract of the 
measureless sea of time, over which his bark is driving, but 
too often darkly, before the whirl and pulse and fitful gusts 
of his own passions, and it needs, that in calm days of medita- 
tion and tranquil faith, he should pause for observation upon 
the celestial lights, which, ever steady in the heavens, rear 
their eternal beacons high above the tempests that toss us on 
earth, and point us, unerringly and alone, to the true haven 
of the soul. We are approaching the end of another year, — 
we are about to close another volume of our communings with 
a widely scattered and rapidly growing brotherhood, and we 
would linger a moment, before we part with the past, that we 
may catch some good inspiration from its spirit, to fit us for 
the labour and life of the future. 

The year has been one of great activity among the Disciples 
— never has the gospel been proclaimed with more earnestness 
or its power more joyfully manifested in the conversion of 
souls. From every part of the wide union the story of its tri- 
umphs is sent up to us, and we feel fully warranted in saying, 
that during the last twelve months not less than thirty or 
forty thousand converts have been enlisted under the banners 
of the Cross. Hundreds of churches have been planted and 
organised, in districts where, hitherto, we have scarcely had a 
name, and their influence and power are steadily increasing 
and constantly exerted to the further extension of the prin- 
ciples of pure, primitive, apostolic Christianity, both in faith 
and practice. The tendency is perpetually towards greater 
and closer unanimity. Our brethren are emphatically one. 
One in faith, one in the great spirit of missionary work, in the 
most general and particular sense of the word, and one in the 
"doctrine of Christ." Never have we had greater reason to 
confide in the impregnable strength of the ground which we 
occupy, than now. Very generally, we are enjoying the 
demonstration of experience. The blessed words of the 
Saviour have been brought to fulfilment in our hearts — " My 
doctrine is not mine, but his that sent me. If any man will do 
his will, he shall know of the doctrine, whether it be God, or 
whether I speak of myself." — We have thrown ourselves upon 
the test of experience, and in the blessed and wonderful re- 
sults, we find that God is truly with his word ; — and we have 



THE OLD AND THE NEW 485 

nothing to do but to go on in the plain and simple path of duty, 
as prescribed in his Sacred Oracles, and wait for his blessing. 
It will surely come, as we have richly and abundantly found, 
in a thousand fields of conflict and patient labour of love 
and hope. 

Every one, who considers, must perceive that the onrolling 
columns of our strength are advancing from victory to vic- 
tory. Our zeal is growing with a steadier flame; our liber- 
ality in sustaining the great machinery of missionary work, 
particular and general, at home and abroad, is pouring forth 
more constant supplies for the furnishing and support of 
labour; our spirit of unity is concentring with greater and 
greater energy and directness upon the great head of the 
church, and radiating fountain of all our light, and the con- 
trolling power of all our circles of effort; and our experience 
of the power and efficiency of the word and spirit of God, in 
bringing to blissful fulfilment, both in our hearts and upon the 
world without, every promise that he has given to our hope, 
is daily rising up into fuller and clearer consciousness be- 
fore us, till we look around us and exclaim, " The stone which 
the builders rejected, the same is become the head of the 
corner." 

The lesson of the parable of the wicked husbandman is be- 
fore us to-day, in the present fortunes of the Church. The 
selfish and barren husbandry of old organisations is bringing 
forth no fruits. The fields have become beaten and hard under 
the superficial and misdirected ploughings and harrowings of 
" scientific orthodoxy." The meagre management scarcely 
feeds the hungry managers, and there is no return for the 
honour of the householder. His messengers are beaten and re- 
pulsed ; the heir himself is cast out, that they may seize upon 
the inheritance ; and therefore, " the kingdom is taken from 
them and given to a nation bringing forth the fruits thereof." 
Here is the secret of our power. It is in faithful work. Un- 
remitted, laborious, prayerful labour in the great vineyard for 
rich and abundant fruits to lay at the feet of the Master. We 
need no theories of spiritual husbandry, while we hold in our 
hand the perfect manual of our daily tasks, furnished by the 
infallible Teacher himself. Let us go forth and plough and 
sow and reap, looking ever to God for the increase, and he will 
surely give it! 

Our zeal is not yet commensurate with the power which 
Providence has committed to us, and which is daily augment- 
ing under his blessing. Still we have done much; — this we 
can lay our hands upon; — we can call it up before us statis- 
tically, and read somewhat, too, of its spiritual significance ; — 
and this, we think it neither unbecoming nor unprofitable to 
do. It is good to " commune with our past hours, and ask 
them what report they have borne to Heaven." Good for us 
as individuals, — good for us as a people, serving our God, and 
feeling responsible for our standing and work before him, in 



486 HISTORY OF THE DISCIPLES OF CHRIST 

the peculiar position to which, in his gracious providence, he 
has called us. 

The machinery of the gospel dispensation is not complex. 
It has all the simplicity which ever characterises the methods 
of sublime power. Its work is simple, — only to bring effica- 
ciously into the hearts of the fallen, the power of tlie resur- 
rection. This is the whole of it, and for this we have the mis- 
sionary and the Church. The New Testament recognises no 
other human agencies, and we do not need them. The mis- 
sionary, indeed, is but the circulating medium between the 
Church and the world. The endorsement of the Church gives 
him credit; — and upon her permanency and character as a 
fulcrum, does he plant his power and throw forth the reaction 
of his efforts for the conversion of the world. But the Church 
has more than this to do. She has to nourish and keep alive 
and in health her own body, without which she must be 
powerless for her high mission. For this end she is dis- 
tributed into convenient congregations, — churches, (and this, 
let it never be forgotten, is the peculiar design of these organi- 
sations), but within these, and, much more largely and notice- 
ably, if we could think, around and without these, is the great 
wide world, lying under wickedness, calling by its destitution 
and darkness, by its perpetual wail of sin-born ignorance and 
misery, calling upon the Church universal — to send them — 
What? Simply — "The Gospel.'' To deliver to them prac- 
ticallv, and in its saving power, the glad tidings of Eternal 
life. 

More and more every day, we perceive, are our brethren feeling 
the force of this simple and sublime order for the redemption 
of the world, and steadily are their energies sweeping into line 
for its execution. The disciples are awakening to the great 
practical demand which exists for missionary labour, because, 
more and more, do they realise the poicer of the gospel unto 
salvation to every one that believeth it. With this conviction 
in the head; with the confirmation of it, which the spreading 
triumphs of our efforts are, with cumulative evidence, per- 
petually pouring in upon our observation; and with the love 
of God and of man stirring in our hearts, what else can we be, 
but a missionary people! Every Christian is called upon to 
work in the spirit of his Master, and to tell the way of salva- 
tion as best he can. The mechanic at his bench ; the farmer in 
his fields; the professional man in the circle of his patrons; 
the boy to the companion of his sports ; the girl to each gentle 
spirit that walks with her through the eloquent flower? ; the 
master to his servant ; the father and mother to their children ; 
and all these, through the missionary and the Church, to the 
whole world. 

With the growth of this feeling has our Missionary Society 
grown, for what is this but an arrangement for the harmonious 
and united expression of our faith in the gospel as the power 
of God for the conversion of the world, and a practical ac- 



THE OLD AND THE NEW 487 

knowledgment of the obligation, which we feel to rest upon 
us, to preach it to every creature? During this year, whose 
close is now gathering about us for a final farewell, the public 
interest in this blessed movement of our missionary spirit has 
been displayed in nearly a two-fold ratio to anything we have 
ever had to cheer us before; and, at our recent anniversary 
meeting, every heart seemed nerved with fuller assurance of 
faith and cheered with brighter visions of hope, as we heard, 
from state after state, recitals of the victories won by the 
power of the preached word. Our Christian sympathies have 
gone out generously, towards the far East, and to the Isles of 
the sea. The Jerusalem Mission and the Jamaica Mission are 
not only established, but already liberally and surely provided 
for, for three years to come. Can a people be wanting in faith, 
either in the power of the gospel, or in the necessity of its 
power for the healing of the nations, who thus throw out their 
arms to the distant ends of the earth, and acknowledge their 
obligation to send abroad the knowledge of God and of 
Christ? . . . 

Bro. Franklin, I think, has recently said, that we have three 
thousand preachers. I trust we have more. In one sense, we 
should have three hundred thousand — one in every disciple. 
But this is not the sense in which we have three thousand. 
Of these, of course there are many who have no special or 
high advantages of education, and but little else to help them 
on in their work, but their own zeal, the word of God in 
their heads and hearts, good natural sense, a godly conversa- 
tion, and the confidence and approval of their brethren. Their 
success, therefore, cannot be ascribed to the cunning words 
of man's wisdom; it must be in the power of the gospel, 
which they preach. Yet they do not succeed, — and we thank 
God, that such is the simplicity of the gospel, that even the 
simple may declare it to the conviction and salvation of souls. 

If we have three thousand preachers, we have also a 
numerous and efficient band of editors and assistant writers. 
We can now think of eleven monthlies, beside our own, and 
two weeklies, and one two-weekly, that regularly go forth into 
their respective spheres, carrying words of instruction, and 
comfort to many minds and hearts, and contributing, each in 
its measure, to the advancement of the cause. The commission 
of the Saviour was, " Go preach the Gospel," and this the 
Apostles did, both by the living voice, and the still more en- 
during language of the pen. In this way has it come down 
through the ages, fresh and powerful to-day, as when first 
proclaimed in Jerusalem; and it is still, and, since the art 
of printing, much more the wisdom of the Church to wield 
with a liberal hand this potent instrument for her purpose. 
We are gratified to see that our brethren are fully alive to 
this great duty, and that so many valuable auxiliaries of this 
kind are sustained amongst us. A new year will soon open 
upon us, and it may serve to extend the sphere of usefulness 



488 HISTORY OF THE DISCIPLES OF CHRIST 

of some of these valuable co-workers, by introducing them to 
new subscribers, and we, therefore, name them as. follows: 

Monthlies: — Challen's Illustrated Monthly, Philadelphia, 
Pa. ; Christian Record, Indianapolis, Ind., E. Goodwin, Editor ; 
Bible Advocate, Jacksonville, 111., E. L. Craig, Editor; Chris- 
tian Evangelist, Fort Madison, Iowa, D. Bates and A. C. 
Chatterton, Editors; Christian Advocate, Franklin College, 
Tenn., T. Fanning, Editor ; Christian Baptist, Goldsboro, N. C, 
J. T. Walsh, Editor; Christian Banner, Coburg, C. W. D. 
Oliphant, Editor ; Western Evangelist, Santa Rosa, Cal., G. O. 
Burnett and J. N. Pendegast, Editors; Journal of Education, 
Shelby ville, Tenn., C. L. Randolph, Editor; The Israelite In- 
deed, New York, G. R. Lederer and M. J. Franklin (Converted 
Jews) ; The British Millennial Harbinger, J. Wallis, Editor, 
Nottingham, England; The Christian Advocate and Southern 
Observer, Adelaide, South Australia. 

Weeklies: — American Christian Review, Cincinnati, Ohio, 
B. Franklin, Editor; The Christian Union, Louisville, Ky., L. 
A. Civill, Publisher; Union Christian Intelligencer, Charlottes- 
ville, Va., R. L. Coleman and A. B. Walthall, Editors. 

Besides the above, Bro. M. E. Lard, of St. Joseph, Mo., pro- 
poses to publish The Christian Quarterly Review. We learn 
that he has received a large number of subscribers already, 
and there is no doubt of its appearance in January.* 

Then, after referring to progress that has been made in 
educational matters, he concludes as follows: 

These are among the encouraging signs of the times — the 
sure elements of large process and cheering triumphs in the 
future. In the face of them, who does not smile at the ill- 
natured folly that talks of " The Reformation as a failure " ! 
When the young and vigorous plant is darting its roots far 
and wide and deep into the soil, and shooting its spreading 
arms boldly out into the open air, and raising its head steadily 
and bravely up in the face of storms and frosts and droughts, 
growing and strengthening every day, in spite of them all, 
how silly to be croaking about insects on the leaves, or mourn- 
ing over the want of chemical refinement in the soil. A 
prudent regard to such things is well enough, but we will 
neither kill the plant nor stay its growth, nor predict its 
destruction and overthrow, because these offences, which must 
needs come, are here and there discovered by the evil searching 
microscopes of conceited cynics. By the power of a vigorous 
life, let us throw them off as we grow, and leave the prophets 
of evil to starve up the figments of their own fancy. 

We rejoice, then, in our prospects for the future; — but we 
pause to-night, before the close of this hasty article, just as 
the clock is on the stroke of twelve, — to throw another glance 
over the departed year: — and here and there, the eye rests 

* Harbinger, 1859, pp. 710-711. 



THE OLD AND THE NEW 489 

upon a grassy mound, or a modest stone, and we are reminded 
that not a few have fallen in the warfare, to stand beside us no 
more on earth. Some were gentle spirits; tender as the love 
that redeemed them, and we look upon their graves with 
grateful tears, while we think how meekly and confidingly 
they went to their account. Others were armour-clad soldiers 
of the Cross, true and brave to the last. With reverence we 
linger over the graves of them all. Theirs is the memory of 
the just, and it shall never perish. Long and familiarly will 
thousands pronounce the reverend names of E. A. Smith, 
James Shannon, Calvin Smith, John A. Smith, W. W. Mc- 
Kenney, Wm. Clark, and the devoted Sister Williams, as 
though they still lived on earth ; and from the recital of their 
noble deeds of charity and faith, in self-sacrificing consecration 
to the service of Christ, catch fresh inspirations for their own 
conflicts under the same great leader. We place them in that 
great cloud of witnesses that compass us about, and with the 
thought that their eyes are still lovingly upon us, would " lay 
aside every weight and the sin that doth so easily beset us, 
and run with patience the race that is set before us, looking 
unto Jesus the author and finisher of the faith; who for the 
joy that was set before him endured the cross, depising the 
shame, and hath sat down at the right hand of the throne of 
God." * 

* Millennial Harbinger, 1859, pp. 713-714. 



CHAPTER XIX 

TURBULENT PERIOD 

THE new decade opened with portentous rumblings 
of a coming storm. Everywhere there were signs 
of political and religious unrest. During the first 
year Lincoln was elected President of the United States, 
and on December 20th a Convention at Charleston de- 
clared South Carolina withdrawn from the Union of the 
States. The whole country was in a state of great agita- 
tion, and no one pretended to foretell just wiiat the final 
result would be. War — grim, civil war — was the most 
probable outlook for the future. Nor was it long before 
this was realised. On April 12th, of 1861, the guns in 
Charleston Harbor opened upon Fort Sumter, and the 
echo of these guns reverberated throughout the whole 
country, arousing the North to its impending danger, and 
the South to a determination to settle the vexing questions, 
which had long divided the two sections politically, by 
the arbitrament of the sword. 

This was a sad day, especially for the Disciples of 
Christ. They were nearly evenly divided in their mem- 
bership between the two sections involved. They had from 
the beginning of their movement protested against war. 
Mr. Campbell's great address on war, delivered during the 
Mexican War, presented the views very generally held by 
the Disciples. 

Their whole plea was a protest against the war-spirit, 
and in this, as well as in other things, they exemplified 
the faith and practice of the early Christians. Of course, 
there were some exceptions to this rule on both sides of 
Mason and Dixon's line. Nevertheless, it is believed that 
the general trend of sentiment was in opposition to any 
kind of war, and more especially to a civil war, where 
brethren would be in hostile conflict with one another. 

However, it was not long until the matter was brought 
to a practical test. There are always at least three classes 
of men connected with every great movement. First, there 

490. 



TURBULENT PERIOD 491 

is the implacable radical, the man who is always ready 
for anything that is in opposition to the established order. 
Second, there is the equally implacable conservative, who 
feels it his duty to defend the established order, no matter 
how much it may need reformation. Another class have 
been denominated " middle of the road men," and this is 
not an inept characterisation. These last recognise the 
importance of progress, and in this respect they have con- 
siderable sympathy with the radicals. But they do not 
believe in progress at the expense of overturning institu- 
tions and customs which ought to remain permanent in 
order that legitimate progress may be made. 

All three of these classes were prominently in evidence 
among the Disciples during the Civil War. There were 
some hot-heads on both sides, who could see no good what- 
ever in anything that did not harmonise with their radical 
views; and then there were others, who had scant respect 
for anything that meant change with respect to established 
institutions and customs. There was, however, a very 
large class among the Disciples who occupied a middle 
ground. While they were progressive in all that means 
legitimate progress, they were decidedly opposed to that 
radicalism which practically destroys the possibility of 
progress, simply because it sweeps away the very founda- 
tion on which progress is made. These moderate men 
were equally opposed to that settled conservatism which 
hinders every aspiration to go forward, simply because it 
always illustrates the sentiment of the prayer-book, " As 
it was in the beginning, is now, and ever shall be." These 
moderately disposed brethren were in a large majority, 
during the whole period of the Civil War, and undoubtedly 
the Disciples were largely held together by the influence 
of this predominant class. 

However, it was a severe test of one of the cardinal 
principles which had always been prominent in the Dis- 
ciple advocacy. From the very first they had advocated 
Christian union, and so far they had illustrated this in 
their own history by holding together, notwithstanding 
they had come through several rather trying tests, but 
no such test as the war had been made. Now that the 
country had entered upon a fratricidal strife, the Disciple 
,plea for Christian union would be tested to its utmost 
capacity of endurance. Their plea against human creeds, 



492 HISTOKY OF THE DISCIPLES OF CHKIST 

as bonds of union and communion, had been regarded 
by their religious neighbours as a rope of sand. It was 
believed by the denominations that when some crisis came 
the Disciple union would fall to pieces, and thereby 
would teach the folly of Christian union on the platform 
which they had advocated. It was a staple argument of 
many denominational leaders that a Christian organisa- 
tion, such as the Disciples contended for, could not stand 
in a great crisis. But these prophecies of evil were not 
fulfilled. The Disciples went through the war without 
any serious breach in their lines, and when the war was 
over, the temporary alienations were quickly healed, while 
many of the denominations actually divided, and some of 
their divisions which then took place have never been 
healed. 

Undoubtedly, at certain times the pressure was very 
great on the Disciple lines. Their General Missionary 
Society was organised for a definite purpose, viz., the 
preaching of the Gospel in this and other lands; and it 
had been the policy of this Society, from the day of its 
organisation, to avoid all entangling alliances with mat- 
ters which were not regarded as its specific work. Not- 
withstanding this policy, at the annual meeting of the 
Society in October, 1861, Dr. J. P. Eobison, of Ohio, of- 
fered the following resolution: 

Resolved, That we deeply sympathise with the loyal and 
patriotic of our country in their present efforts to sustain the 
government of the United States, and we feel it our duty as 
Christians to ask our brethren everywhere to do all in their 
power to sustain the proper and constitutional authorities of 
the union.* 

There were many in the Convention who sympathised 
with the sentiment of this resolution, but who at the same 
time deemed it entirely out of order, as it was a departure 
from the settled policy of the Society. Without following 
the discussion of this resolution, and the action of the 
committee with respect to it, it is sufficient to say it 
was ruled out of order by the chairman, Isaac Errett, of 
Michigan, though he himself fully sympathised with the 
resolution, and would have been glad to see it passed. 
Two years later, at the annual meeting, the following 
resolutions were passed, with very few dissenting: 

* Report of A. C. M. Society. 



TURBULENT PERIOD 493 

Whereas, " There is no power but of God," and " the 
powers that be are ordained of God " ; and whereas, we are 
commanded in the Holy Scriptures to be subject to the powers 
that be, and " obey magistrates " ; and whereas, an armed re- 
bellion exists in our country, subversive of these divine in- 
junctions; and whereas, reports have gone abroad that we, as 
a religious body, and particularly as a missionary society, 
are to a certain degree disloyal to the government of the 
United States: therefore, 

Resolved, That we unqualifiedly declare our allegiance to 
said Government, and repudiate as false and slanderous any 
statements to the contrary. 

Resolved, That we tender our sympathies to our brave and 
noble soldiers in the field who are defending us from the 
attempts of armed traitors to overthrow our government, and 
also to those bereaved and rendered desolate by the ravages 
of war. 

Resolved, That we will earnestly and constantly pray to God 
to give to our legislators and rulers wisdom to enact and 
power to execute such laws as will speedily bring to us the en- 
joyment of a peace that God will deign to bless.* 

At this Convention, D. S. Burnett, who was at that 
time Corresponding Secretary of the Society, in his re- 
port, made reference to the war in the following vigorous 
but pathetic paragraph: 

The disaster of the nineteenth century has come, which 
white-haired sire and fair-browed son prayed never to see. 
But it has come, like some splendid and blighting comet, driv- 
ing commerce and trade from their channels and the blood 
out of our hearts. The world gazes on the scene aghast, and 
the religion of Christ, made for man, not knowing his dis- 
tinctions of tribe and nation nor his ocean and mountain 
boundaries, visits alike the field golden with harvest or in- 
carnadine with human gore, and still brings her pardon- 
bearing mercy to all. Our work, then, is unchanged except by 
the difficulties which it is the victory of faith to overcome. 
Many of our churches have been represented on the great 
battlefields in the struggle for the integrity of the Union, and 
several of our preachers have followed their flock through the 
dangers which environed them on the field of slaughter, min- 
istering caution to the living and comfort to the dying, while 
we all have prayed that God would hide us from the evil until 
the storm be passed, and that he would so guide that storm 
that when the cloud of war lifted, the temple of free con- 
stitutional government would stand unscathed, revealing its 
beauty and strength and proportions unshorn for our pos- 
terity, as we received it from our fathers. Recognising our 
* Report of A. C. M. Society. 



494 HISTORY OF THE DISCIPLES OF CHRIST 

religious obligations in its maintenance, let us address our- 
selves to the duty of lifting higher the banner of the cross 
and carrying it farther than ever before. 

The stress of the war influence was felt more decidedly 
within the border states, such as Kentucky, Tennessee, and 
Missouri. In the last named state, a number of the most 
prominent ministers connected with the Disciples issued 
an address, which as a matter of history deserves to be 
preserved. The Address was as follows: 

To all the holy brethren in every State, grace and peace 
from God, our Father, and the Lord Jesus Christ : 

The undersigned, your brethren in the Lord, residing in the 
State of Missouri, in view of the present distress, which is 
wringing all our hearts, and the danger which threatens the 
Churches of Christ, would submit to your prayerful consider- 
ation the following suggestions: 

(1). Whatever we may think of the propriety of bearing 
arms in extreme emergencies, we cannot by the New Testa- 
ment, which is our only rule of discipline, justify ourselves in 
engaging in the fraternal strife now raging in our beloved 
country. To do so, therefore, would be to incur the dis- 
pleasure of our blessed Lord and Saviour. 

(2). It is our duty in obedience to many judgments of 
Christ and the Apostles, and in compliance with the last 
prayer of our Saviour, to remain as we have thus far so 
happily continued, a united body. But this cannot be if, in 
accordance with our prejudices and political opinions, we join 
in this deadly strife. Is not the " unity of the spirit in the 
bond of peace " more to be desired than all that could possibly 
be gained by such a strife, attended as it must be by the 
loss of this unity, and the reign of passion in our hearts ? 

(3). Knowing, as all history teaches and as the experience 
of many of us can testify, that active military service almost 
invariably destroys the religious character of Christians who 
are drawn into it, we cannot discharge our duty to Christ, if 
we see our young brethren rushing into this vortex of almost 
certain ruin without an earnest and affectionate remonstrance. 

(4). If we remain true to this line of duty, not allowing the 
temptations of the time, however enticing, or however threat- 
ening, they may be, to turn us aside, we shall be able greatly 
to glorify the name of our Lord, who is the Prince of Peace. 
For we may present to our countrymen, when restored to their 
right mind by the return of peace, a body of Disciples so 
closely bound by the Word of God alone that not even the 
shock of Civil War nor the alarm produced by religious 
systems crumbling around could divide us. How rapid and 
glorious in that event would be the subsequent triumph of 
truth throughout the whole land! This heavenly triumph is 



TURBULENT PERIOD 495 

clearly within our reach. If we fail to grasp it, how un- 
worthy we shall prove of the Holy cause we plead. 

(5). We are striving to restore to an unhappy and sectarian- 
ised world the primitive doctrine and discipline. Then let us 
pursue that peaceful course to which we know that Jesus and 
the Apostles would advise us if they were living once more 
and here among us. Let us for Jesus' sake endeavour in this 
appropriate hour to restore the love of peace which he incul- 
cated; which was practised by the great body of the Church 
for the first three hundred years, in an utter refusal to do 
military service; which continued to be thus practised, by the 
true Church throughout the dark ages, and which has been 
so strongly plead by many of the purest men of modern times, 
our own Bro. A. Campbell, among the number. 

(6). We conclude by entreating the brethren everywhere 
to study conclusively " the things which make for peace, and 
those by which one may edify another." And " the very God 
of peace sanctify you wholly," and " the peace of God which 
passeth all understanding keep your kinds and hearts through 
Jesus Christ. 

B. H. Smith, Samuel Johnson, E. V. Rice, 
J. D. Dawson, J. W. McGarvey, T. M. 
Allen, J. K. Rogers, J. W. Cox, J. J. 
Errett, H. H. Haley, T. P. Haley, J. 
Atkinson, R. C. Morton, Levi Van Camp. 

Notwithstanding all the trying influences to which the 
Disciples were subjected, during the war period, they never 
lost faith in their great plea for Christian union, nor did 
they fail to practise this union among themselves wher- 
ever it was possible for them to do so. Indeed, nothing 
that has ever taken place in their history did more to 
emphasise the strength of their plea than did these un- 
settling and trying days of the Civil War between the 
North and the South. Of one thing they may be justly 
proud, viz., the predicition of their enemies, that their 
union would not hold in a crisis, was clearly proved to 
be a false prophecy. 

During the same period they were subjected to some 
very severe internal contentions. In 1860, a small de- 
fection in the ranks began to show itself in Jacksonville, 
111. W. S. Russell, a recent graduate of Bethany College, 
became convinced that he had a call to reform the Reforma- 
tion. During his college course he had spent much time 
in studying mental philosophy. His constant companions 
were such writers as Cousin, Morrell, and Sir William 
Hamilton. It must be admitted that the books of these 



496 HISTORY OF THE DISCIPLES OF CHRIST 

men furnished rather indigestible food for undergraduates. 
But it was at this very time when Mr. Russell formed 
his fundamental convictions with respect to the human 
mind in its relation to the operations of the Holy Spirit. 
After he left college he began at once to preach his peculiar 
views with respect to spiritual influence, and so earnest 
was he and so persistent was his demand for the accept- 
ance of his views that it was not long until the church 
over which he was pastor was divided. Another preacher, 
I. N. Carmen, of Ohio, who was also a graduate of Bethany 
College, fully sympathised with Mr. Russell's views, and 
together they aimed to lead a movement which was cal- 
culated to produce trouble, and even schism, in all the 
churches where these views were propagated. 

Here came another test with regard to the fundamental 
principles of the Disciple movement, and as this principle 
is clearly set forth in Dr. Richardson's " Principles and 
Objects of the Religious Reformation," it is thought proper 
to give the following liberal extract, setting forth the dis- 
tinction between faith and opinion: 

This distinction is of the utmost importance, and lies at 
the very threshold of religious reformation and Christian 
union. Without a proper recognition of the difference be- 
tween faith and opinion, it is impossible to make any progress 
in a just knowledge of Divine things, or to obtain any clue 
by which the mind can be extricated from the perplexed laby- 
rinth of sectarianism. Notwithstanding, however, that it is so 
important to distinguish between these things which are so 
radically different from each other, they are everywhere con- 
founded ; the fallible deductions of human reason are continu- 
ally mistaken for the unerring dictates of inspiration, and hu- 
man authority is blended with that which is Divine. Human 
opinions, indeed, are the plastic cement in which partyism has 
imbedded the more solid yet disconnected scriptural materials 
of its partition walls. Or, to employ another figure, a theory, 
consisting of any number of favourite opinions, smoothly in- 
tertwined, forms the thread upon which various Scripture 
doctrines and texts are strung and curiously interwoven, so 
as to assume a form and meaning wholly artificial and un- 
authorised. When men thus fail to make any distinction be- 
tween the express relations of God and the opinions which 
men have superadded, and when they have already committed 
the great error of adopting indiscriminately, in the religious 
system of a party, an incongruous mixture of opinions with 
the things of faith, the mistiness and obscurity which surround 
the former overspread by degrees the latter also. Hence it 
has come to pass that matters of belief and mere speculations 



TURBULENT PERIOD 497 

upon religious subjects are usually classed together as "relig- 
ious opinions " ; and when we speak of a man's religious opin- 
ions, we are constantly understood to mean, or at least, to 
include, his belief. Hence, too, the divine communications 
themselves have lost much of the authority and respect which 
are justly due to them by being thus reduced to a level with 
human opinions, and by the implication that they are so 
limited in their range of subjects, and so deficient in clearness, 
as to require additions and explanations, from uninspired 
and fallible men, in order to render them intelligible and com- 
plete. The question, accordingly, is no longer, What say the 
Scriptures? How readiest thou? What hath the Lord 
spoken? but What do the Scriptures mean? What thinkest 
thou? What do the standards of my Church, or the leaders 
of my party say? 

In opposition to views and practices so erroneous, we urge: 

1. That the Scriptures mean precisely what they say, when 
construed in conformity with the established laws of language. 

2. That the Bible contains the only Divine revelations to 
which man has access ; and that these revelations are perfectly 
suited by their Divine author to the circumstances and capa- 
city of man to whom they are addressed. 

3. That true religious faith can be founded upon this Divine 

TESTIMONY alone. 

4. That opinions are mere inferences of human reason from 
insufficient and uncertain premises, or conjectures in regard 
to matters not revealed, and that they are not entitled to the 
slightest authority in religion by whomsoever they may be pro- 
pounded. 

The measure of faith is, then, precisely the amount of 
Scripture testimony, neither more or less. What this dis- 
tinctly reveals, is to be implicitly believed. Where this is 
obscure or silent, reason must not attempt to elaborate 
theories or supply conclusions, and impose them upon the 
conscience as of Divine authority. By the practical recogni- 
tion of this principle, the theological systems and theories 
which have distracted religious society, are at once deprived 
of all their fancied importance, and, consequently, of all their 
power to injure. Those remote speculations; those meta- 
physical subtleties; those untaught questions which have oc- 
cupied the minds of the religious public to the exclusion of 
,all the important, yet simple truths of the gospel, are at once 
dismissed as the futile reveries of uninspired and fallible 
mortals. When these are thus dismissed, the human mind is 
left alone with the word of God. It is brought into direct con- 
tact with the Divine law and testimony, from which alone 
the light of spiritual truth can emanate, and this light is no 
longer obscured by the mists of human opinionism and specu- 
lation. 

If this distinction were truly appreciated by the Protestant 
world, there would be a speedy end of those controversies by 



498 HISTORY OF THE DISCIPLES OF CHRIST 

which it has been so long disturbed. For it is undeniable, 
that there is an almost universal agreement among the 
evangelical denominations, in regard to the great revealed 
truths of Christianity ; and that they are separated, alienated, 
and belligerent, for the sake of certain favourite opinions, 
which have been promulgated by their founders. Each one ad- 
mits that there exists this common Christianity, apart from 
denominational peculiarities, and that salvation is possible 
in any of these parties; yet each continues to urge its dis- 
tinctive tenets, and maintain its peculiar opinions, as though 
the salvation of the world depended upon these alone. Human 
opinions and speculations, then, have manifestly too much 
authority with the religious public, and are too highly hon- 
oured in being made the great objects for which each party 
lives and labours. If, then, they were clearly distinguished 
from the revealed truths, upon which, like parasites, many of 
them have grown; if they were fairly separated from all con- 
nection with the Divine testimony from which they derive a 
stolen nourishment and borrowed vigour, they would appear at 
once in their true character, as matters wholly foreign and in- 
significant, and would be allowed to droop and perish with all 
the bitter fruits they have so profusely borne. 

It is preposterous to expect that men will ever agree in 
their religious opinions. It is neither necessary nor desirable 
that they should do so. It is nowhere commanded in the 
Scriptures that men should be of one opinion. It is there 
declared that there is " one faith " but is nowhere said there 
is one opinion. On the contrary, differences of opinion are 
distinctly recognised, and Christians are expressly commanded 
to receive one another without regard to them (Rom. xiv: 1). 
As well might we expect to conform the features of the human 
face to a single standard, as to secure a perfect agreement of 
men's minds. Hence there can be no peace, unless there be 
liberty of opinion. Each individual must have a perfect right 
to entertain what opinions he pleases, but he must not at- 
tempt to enforce them upon others, or make them a term of 
communion or religious fellowship. They can do no harm, 
so long as they are private property, and are regarded in 
their true light, as human opinions possessed of no Divine au- 
thority or infallibility. It is quite otherwise, however, when 
leading and ambitious spirits take them up for the warp and 
the Scriptures for the woof from which they weave the web 
of partyism. The flimsy and ill-assorted fabric may please 
the taste of a few, while it will be despised and derided by 
those who manufacture an article no better from similar in- 
congruous materials, and thus a contention is perpetuated, 
with which human selfishness and pride have much more con- 
cern than either piety or humanity. 

It is, accordingly, one of the primary objects of the present 
reformation, to put an end to all such controversies, by re- 
ducing human opinions to their proper level, and elevating 



TURBULENT PERIOD 499 

the Word of God, as the only true standard of religious faith. 
Hence it was, in the very beginning, resolved to " reduce to 
practice the simple original form of Christianity, expressly 
exhibited upon the sacred page, without attempting to incul- 
cate anything of human authority, of private opinion, or in- 
ventions of men, as having any place in the constitution, faith, 
or worship of the Christian Church; or anything as a matter 
of Christian faith or duty, for which there cannot be expressly 
produced a Thus saith the Lord, either in express terms, or 
by approved precendent." Every proposition or doctrine, then, 
for which there is not clear Scriptural evidence, is to he re- 
garded as a matter of opinion; and everything for which such 
evidence can be adduced, is a matter of faith—a fact or truth 
to be believed. 

It will be seen by this extract that the Disciples have 
no objection to opinions, while they are not made the 
means of division among the followers of Christ. Indeed, 
they have always advocated the freest possible investiga- 
tion with respect to all matters, even hinted at in the 
Word of God, but their cardinal principle, viz., " Where 
the Bible speaks, we speak; where the Bible is silent, we 
are silent," made it absolutely necessary for them to re- 
ject, as a bond of union and communion, any and every 
thing for which they could not find a " Thus saith the 
Lord " in either expressed terms or in approved precedent. 
Of course this view of the matter would make Mr. Rus- 
sell's contention a divisive element the moment he insisted 
upon it in his public addresses. Had he retained his 
opinions, or even expressed them as merely opinions, he 
would not have been regarded as a schismatic, but when 
he exalted these opinions into clear revelation of the Word 
of God, and insisted upon them as fundamental in the 
Divine life, it was found necessary to meet his contentions 
with decisive argument. This was most effectively done 
by Professor W. K. Pendleton, in the Harbinger for 1860, 
and the result was that soon the " tempest in a teapot " 
subsided. 

But there was another contention which came to the 
front about this time which was much more serious. This 
was the communion question, involving the relation of the 
Disciples to Pedo-Baptists at the Lord's Supper. This 
question arose chiefly out of a correspondence between 
Richard Hawley, of Detroit, and Isaac Errett, who was 
at that time pastor of the church in Muir, Mich. Mr. 
Hawley refers to a discussion which had taken place with 



500 HISTORY OF THE DISCIPLES OF CHRIST 

regard to this matter in the Millennial Harbinger for 
1837, and wishes to know how the churches should act with 
respect to Pedo-Baptists who might meet with the Dis- 
ciples at the communion table. We give Mr. Errett's 
reply in full, as it is not only a great statement of the 
case from his point of view, but also shows the breadth 
of the movement as a union movement, even at this crucial 
test. Mr. Errett's letter is as follows : 



Muir, Mich., August 20, 1861. 

Dear Brother Hawley : — Yours of the 15th is to hand, 
and deserves a much more complete reply than I at present 
can give it. It is a hurrying time, and I can only take a few 
minutes to answer your inquiries. As to the admission of 
unimmersed persons to the Lord's table, our view is, 

1. That in primitive times there is no doubt that all who 
came to the Lord's Table, as well as all who participated in 
prayer, singing, etc., were immersed believers; and we are 
trying to bring back that state of things. 

2. But the corruptions of Popery, out of which the Church 
has not jet half recovered, have made the people of God an 
erring, scattered, and divided people. 

3. We are pleading for further reformation; our plea pro- 
ceeds on the integrity of previous pleas — it is a plea for the 
re-union of the scattered people of God. It does not recognise 
sects, on human bases, as divine — but it recognises a people 
of God among the sects, and seeks to call them out. 

4. We are compelled, therefore, to recognise as Christians 
many who have been in error on baptism, but who in the 
spirit of obedience are Christians indeed. ( See Rom. ii : 28, 
29). I confess, for my own part, did I understand the posi- 
tion of the brethren to deny this, I would recoil from my 
position among them with utter disgust. It will never do 
to unchristianise those on whose shoulders we are standing, 
and because of whose previous labours we are enabled to see 
some truths more clearly than they. Yet, while fully accord- 
ing to them the piety and Christian standing which they de- 
serve, it is clear that they are in great error on the question 
of baptism — and we must be careful not to compromise the 
truth. Our practice, therefore, is neither to invite nor reject 
particular classes of persons, but to spread the table in the 
name of the Lord, for the Lord's people, and allow all to come 
who will, each on his own responsibility. It is very common 
for Methodists, Presbyterians, etc., to sit down with us. We 
do not fail to teach them on all these questions, and very 
often we immerse them. As to our practice generally, my 
impression is, that fully two-thirds of our churches in the 
United States occupy this position; those churches which 
originally were Baptist, are rather more unyielding. 



TURBULENT PERIOD 501 

For myself, while fully devoted to our plea, I have no wish 
to limit and fetter my sympathies and affections to our own 
people. 

Truly your Bro., 

Isaac Errett.* 

This same year Isaac Errett became an associate editor 
of the Harbinger, and during the next year he wrote some 
of the ablest articles that were written in defense of the 
position which he took in the letter just quoted. Indeed, 
the discussion of this question was conducted with a vigor 
scarcely ever equalled in any of the discussions which the 
Disciples have conducted among themselves. The chief 
leaders on Mr. Errett's side were himself, Professor Pen- 
dleton, Dr. Richardson, and A. S. Hayden. Those on the 
other side were G. W. Elley, of Lexington, Ky. ; Benjamin 
Franklin, who was at that time editor of the American 
Christian Review, and a few others of less note. The 
spirit of the discussion was admirable, and it was really 
exhaustive of the whole question. No very radical views 
were advocated by either side. The position of Mr. Frank- 
lin is clearly set forth in the following extract, from an 
editorial in his paper : 

There are individuals among the sects who are not sectarians 
or who are more than sectarians — they are Christians or per- 
sons who have believed the Gospel, submitted to it, and in 
spite of the leaders been constituted Christians according to 
the Scriptures. That these individuals have a right to com- 
mune there can be no doubt. But this is not communion with 
the " sects." 

What is the use of parleying over the question of communion 
with unimmersed persons? Did the first Christians commune 
with unimmersed persons? It is admitted that they did not. 
Shall we then deliberately do what we admit they did not do? 

When an unimmersed person communes without any in- 
viting or excluding that is his own act, not ours, and we are 
uot responsible for it. We do not see that any harm is done 
to him or us, and we need make no exclusive remarks to keep 
him away, and we certainly have no authority for inviting 
him to come. 

If it is to be maintained that " except a man be born of 
water and of the Spirit he cannot enter the kingdom of God ; " 
that " as many of us as have been baptised into Christ have put 
on Christ," as we have it in the Scriptures, and that none were 
in the Church or recognised as Christians in apostolic times 
who were not immersed, it is useless for us to be talking about 

* Harbinger, 1861, pp. 711— 



502 HISTORY OF THE DISCIPLES OF CHRIST 

unimmersed Christians, and thus weakening the hands of those 
who are labouring to induce all to enter the kingdom of God 
according to the Scriptures. 

We have nothing to do with any open communion or close 
communion. The communion is for the Lord's people, and no- 
body else. But if some imagine themselves to have become 
Christians according to the Scriptures when they have not, 
and commune, as we have said before, that is their act and not 
ours. We commune with the Lord and his people, and cer- 
tainly not in spirit with any one who are not his people, 
whether immersed, or unimmersed. We take no responsibility 
in the matter, for we neither invite nor exclude. 

Mr. Elley's position is set forth in the following five 
questions. He thought when these questions are fairly 
answered the whole controversy will end: 

1. Can any person be a Christian who is not in Christ, or 
who has not put him on? 

2. If not, can any put him on who has not been baptised 
"into him"? 

3. Can any one be freed from sin who has not, from his heart, 
" obeyed the form of doctrine " delivered to him by the Holy 
Spirit? If not, can he rightfully be allowed to break the loaf 
by the action of God's Church? 

4. Can an unsaved or unpardoned person be allowed to eat 
and drink the Lord's body and blood by Church consent? 

5. Is baptism demanded of penitents in order to pardon or 
sonship ? 

Mr. Errett in answering Mr. Elley's five questions asked 
a number himself, and commented as follows: 

1. Can any person be a Christian who is not " in Christ,*' 
or who has not put him on? 

2. If not, can any one put him on who has not been baptised 
"into him"? 

3. Can any one be freed from sin who has not obeyed the 
form of doctrine delivered to him by the Holy Spirit? If not, 
can he be rightfully allowed to sing and pray, and give money, 
by the action of God's Church? 

4. Can an unsaved and unpardoned person be allowed to 
sing and pray and contribute money, by Church consent ? 

5. Is baptism demanded of penitents, in order to pardon or 
sonship? Do not the prayers and praises and contributions, 
and the Christian sympathies and friendship of God's house, 
belong to the children? And shall we take the children's 
bread and give it to the dogs? 

6. Did the first Christians show Christian love to unim- 
mersed persons? And shall we deliberately do what we admit 
they did not do? 



TURBULENT PERIOD 503 

7. Did the first Christians receive money from unimmersed 
persons? Did they ask unimmersed persons to sing, or pray, 
or give thanks ? Did they in any sense recognise as Christians 
the unimmersed? 

We trust our brethren are not about to plant themselves 
on that position of affable diminutiveness occupied by the 
regular Baptists — that baptism is a mere prerequisite to 
Church membership and communion while every other Chris- 
tian right and act of fellowship may be freely shared with the 
unbaptised. Although, in Professor Hawley's letter, the ques- 
tion took the form of communion in the bread and wine, it is 
essentially a question whether we shall have any religious 
fellowship whatever with unimmersed persons. The reply to 
this question must admit some additional Bible principles be- 
yond what the Review or Bro. Elley seem to have in their 
horizon. 

But we are not done with our catechising. We want these 
brethren to see that they themselves step outside the strict 
construction of gospel conditions, the moment they begin to de- 
cide on our relations to any of the religious bodies around 
us; nay they have already done so, and are condemned by the 
things which they allow. Let us ask: 

1. Do the Scriptures recognise any as Christians, or accept 
any to baptism, on the narration of a religious experience? 

2. Do they admit any to baptism who come with the avowal 
that their sins have already been pardoned? 

3. Do they recognise admission to Church membership by 
subscription to human articles of faith? 

4. Does the Gospel recognise any baptism but that " for the 
remission of sins " ? 

5. Did any come to the Lord's table in primitive times who 
had not been baptised for the remission of sins? 

6. Did the apostles or first Christians invite to the Lord's 
table " all immersed persons who have piety "? Did they have 
fellowship with immersed persons, not members of the Chris- 
tian Church? Did they receive persons to membership who 
had been immersed by unimmersed persons? 

7. And shall we deliberately do what we admit they did not 
do?* 

Mr. Richardson, in his usual, clear, and logical manner, 
puts the case as follows: 

Whatever bigots may argue on one side, or latitudinarians 
urge on the other, the usage of our brethren, the usage of our 
brother in this manner is undoubtedly correct. It has been 
found, that the Scriptures do not definitely point out the 
actual religious position of sincere believers, who, from un- 
toward circumstances, have mistaken sprinkling for baptism, 
or in helpless infancy have been irretrievably committed to 

* Harbinger, 1862, pp. 124-5. 



504 HISTORY OP THE DISCIPLES OF CHRIST 

an incomplete or perverted form of Christianity. This being, 
then, an untaught question, it has, according to Paul's com- 
mand to Timothy been most properly "avoided," and it is to 
the discussion of this question that I objected in my letter to 
you, and not to the consideration of the course which the 
Church should pursue in relation to such persons. It is from 
the inability of the Church to determine the exact status of 
such persons, that it has been judged proper to leave the de- 
cision with their own consciences, and with the Searcher of 
Hearts ; and hence, they are neither invited nor prohibited. It 
would amount to nothing but jangling to discuss the position 
of any such individuals, since the New Testament furnishes no 
cases precisely similar, though, as I may hereafter show, it 
does not leave us wholly without hindrance as to the spirit 
in which they should be met. Hence, we neither discuss nor 
decide them, for, as Brother Franklin very correctly observed 
in noticing your article, " When an unimmersed person com- 
munes without any inviting or excluding, that is his own act, 
not ours, and we are not responsible for it. We do not see 
that any harm is done to him or us, and we need no exclusive 
remarks to keep him away, and we certainly have no authority 
for inviting him to come." Again Bro. Franklin very justly 
remarks : " We have nothing to do with any open communion 
or close communion. The communion is for the Lord's people, 
and nobody else. But if some imagine themselves to have be- 
come Christians according to the Scriptures, when they have 
not, and commune, as we said before, that is their act and not 
ours. We commune with the Lord and his people, and certainly 
not, in spirit, with any not his people whether immersed or 
unimmersed. We take no responsibility in the matter, for we 
neither invite nor exclude." This is a plain statement of our 
position and practice in the matter, which no one has a better 
opportunity of knowing than Bro. Franklin, from his constant 
and extended communications with the churches over the whole 
country. 

Having thus, I think, fully vindicated all that I have said 
on this subject, I might here very properly, and certainly very 
agreeably to myself, leave the whole matter to any who wish 
to prolong the discussion. As it has, however, become evident 
that there are amongst us some extremists on both sides of the 
question, it seems to me that it may be useful, in several 
respects, to pay a little further attention to them, and, by de- 
fining their position, to enable them to see a little more clearly 
where they stand, and, if practicable, convince them that they 
have unwittingly both blended questions that are wholly dis- 
tinct, and mistaken, in some degree, the ground occupied by the 
Reformation. No sooner is it understood that we do not pro- 
hibit pious persons from communing who may belong to other 
religious communities than both classes of these extremists at 
once unite in the mistaken idea that this is tantamount to 
inviting them, and the whole sect to which they belong besides. 



TURBULENT PERIOD 505 

Both wish to be so understood — the one class that they may 
themselves enjoy a " communion with the sects " ; and the 
other, that they may, by this perversion, render the wise and 
conservative course of the brethren odious in the eyes of the 
uninformed, and so gain some place of favour for their own 
exclusivism. Undoubtedly this interpretation is to the former 
almost the dawn of a millennial day of peace; while with the 
latter, it is " open communion in its worst form ; allowing all 
to come, regenerate and unregenerate ; breaking down the 
landmarks separating Christ's from human kingdoms; letting 
in all the Mormons," etc., etc. That any intelligent brother 
should construe the absence of a prohibition in the case of a 
few particular individuals into a general invitation to all the 
world, or to all the sects, would, I confess, appear singular 
to me, did I not know how great confusion of thought there is 
in reference to this whole subject, on the part of some really 
estimable brethren. In regard, then, to the former of these 
classes, to which I wish to devote the remainder of this letter, 
I would remark, that they greatly mistake the nature of the 
concession often made that " there are Christians among the 
sects," when they go so far as to designate the individuals in 
question; and still more when they suppose this concession 
to sanctify the sect. I seldom pay any attention to the titles 
of communications in our papers, as they are often irrelevant 
to the matter, and sometimes given according to the fancy of 
the printer, and I did not at first really notice the heading of 
your article in the Harbinger, until it was challenged by 
Brother Franklin. I must say that I think Brother Franklin's 
strictures entirely just. Upon the principles of the Reforma- 
tion, we can have no " communication with the sects," or with 
sectarians. So far from admitting the claims of sectarianism, 
or conceding to it countenance or toleration, its great and 
special purpose is to overthrow and destroy Reformation. 
Its principal aim has ever been to expose the wickedness and 
folly of the divisions that exist, and to urge all to abandon 
them, and unite under one leader, even Christ, the Lord. Such 
a thing, then, as " communion with the sects," would be at 
once a complete nullification of our plea, and a total abandon- 
ment of our position. I trust that nothing I may write on the 
subject will be put into the Harbinger under such a title, as I 
have never for a moment sanctioned or thought of such a 
thing as " communion with the sects," and I will therefore 
take the liberty of designating the title under which this is 
to appear, if published, viz., " Informal Communion " — which 
expresses briefly the precise case under consideration, viz., that 
of a person communing without being formally invited; just 
as we may have informal hospitality, when a stranger takes a 
seat at a table with a family, without an invitation, yet not 
forbidden. Such an occurrence would not be regarded as a 
standing invitation to all the world to come and sup with 
the family, neither would the members of the family be thereby 



506 HISTORY OF THE DISCIPLES OF CHRIST 

justified in abandoning their own table and their home, in 
order to become boarders and citizens at large. 

When we say that there are " Christians among the sects," 
we do not mean Christians in the full sense, according to the 
requirements of the New Testament. We mean imperfect, em- 
bryo Christians, if you please, in certain most important 
points of the Christian profession, while, in other aspects, 
they may be regarded as full-grown, and even excelling in faith 
and works of charity. We use the same style employed by the 
Lord himself, when he said to Paul, persecuted at Corinth, " I 
have much people in this city." But Paul could not know who 
these people were, until they themselves rendered it manifest 
by coming out and obeying the truth. Neither can we know 
who are " Christians among the sects," except as they show a 
willingness to keep the commandments of Jesus. The con- 
cession is with us at best a mere matter of opinion, which, on 
our own principles, can never be made a ground of religious 
action. The charity that " hopeth all things," may lead us to 
think that God has received many who have never properly 
understood the Gospel and its ordinances; but since this same 
charity " rejoiceth in the truth," it can never have, where the 
word of truth is silent, the guidance and companionship of 
Faith. Hence, to go on from the general concession that there 
are " Christians among the sects," to determine what partic- 
ular individuals are Christians, so that we may have com- 
munion with such " Christians among the sects," is to overstep 
the boundaries prescribed to us. And to leave out the " Chris- 
tians " altogether, so as to come at last to " communion with 
the sects," is a clear abandonment of everything that dis- 
tinguishes the Reformation. This Reformation has a mission, 
which is clearly to " restore pure, primitive, apostolic Chris- 
tianity, in letter and spirit, in principle and practice," and 
to gather together the people of God under one Lord, through 
one Faith, one baptism, and one Spirit. It can never prove 
unfaithful to this noble purpose, and can make no compromise 
of principles and institutions derived directly from the sacred 
word.* 

Professor Pendlton, in replying to George W. Elley, 
sums up the whole argument in thirteen divisions, in 
which he makes it clearly evident that the Disciple prac- 
tice, neither to invite nor exclude Pedo-Baptists at the 
Lord's table, was not only in harmony with Disciple his- 
tory, but also in harmony with reason and the Scriptures. 

In his first article on this subject, he makes it very 
plain that the doctrine of close communion is contrary 
to the whole spirit of the Disciple Reformation. He con- 
cludes his remarks as follows: 

* Earl. 1862, pp. 98-101. 



TURBULENT PERIOD 507 

It is important to keep clearly and always before the mind 
the great principle of our movement in the Reformation. We 
must remember that we are labouring, not to introduce a 
totally new Church, but to restore the things which we are 
wanting in one already existing; not to overthrow what is 
good, but to teach the way of the Lord more perfectly. Error 
as to ordinances may exist where there is genuine faith. 
Error is always injurious, but not necessarily fatal. In some 
points we do all offend — and in humility let us forbear. To 
restore the erring in the spirit of meekness, is the part of 
a true Christian charity. The transition from systems of 
error to the prescribed order of revelation must be gradual. 
The introduction of the new economy by our Saviour was a 
work of long preparation, and by methods of great forbearance 
and prudence. The prayer and alms of Cornelius were ac- 
ceptable to God, and he was honoured by special and very con- 
vincing evidences of the Saviour's confidence and respect, in 
order to lead him to a fuller knowledge and reception of the 
new revelations concerning his kingdom. He was treated as a 
member, while yet ignorant of its regulations. — He was a 
disciple in heart, through faith and in the spirit of obedience, 
while yet without the outward forms of recognition. 

If Peter had been left to his Jewish prejudices and ex- 
clusivism, he would doubtless have refused to admit Cornelius 
to baptism. It was the overwhelming evidence of his recep- 
tion by God that compelled the apostle to say, Who shall for- 
bid that he shall be baptised? So ought it to be with us. 
Can we deny that God has recognised, and is still recognising, 
the truly pious and full of faith and good works in the many 
divisions of professed Christians as really and truly his peo- 
ple! Will any one take the absurd position that the noble list 
of illustrious men who have been the light and ornament of 
religion in the ages that are past, and whose piety and learning 
are still the admiration and glory of the Lord's people — that 
all these, because of an error, not on the significancy or divine 
authority of baptism, but what we must be allowed to call its 
mode, — that all these, because of such an error, must be pushed 
from our ranks as reprobate — torn from our Christian affec- 
tions, as heretics — thrust from the communion of the body and 
blood of the Saviour, whom for a long life they so truly loved 
and devotedly served, and counted no more worthy of our Chris- 
tian fellowship tban so many heathens and publicans? The 
conclusion is too monstrous for any but the hidebound zealot 
of a cold and lifeless formalism. I should feel that I had in- 
jured the Christianity which I profess and which I love, could 
I recall that even for a moment I had allowed my head so to 
interpret its pleading mercy, or my heart so to restrict its 
wide-embracing charity.* 

The men who conducted this discussion were real 
giants in their intellectual grasp and little children in 

*Harb. 1861, pp. 713-714. 



508 HISTORY OF THE DISCIPLES OF CHRIST 

the spirit which they manifested. The discussion did 
great good. It served to clear the atmosphere. Two 
classes of extremists had been at work from the very be- 
ginning of the movement, viz., the extreme radical and 
the extreme conservative. The former was ready to throw 
open the Lord's table to all comers, and to practically 
assume the responsibility for so doing; while the extreme 
conservative wished to block the way against the pos- 
sibility of any unbaptised persons partaking of the em- 
blems at the Lord's table. The "middle of the road 
men " in this controversy were again victorious, as they 
have always been through the entire history of the Dis- 
ciples. 

After the discussion had ended the Disciples settled 
down to the position they had always held, and in theory, 
at least, this is their position to-day. However, for the 
truth of history, it ought to be stated that their practice 
in this respect is not always and in every place uniform. 
It can scarcely be doubted that some of their preachers 
make it fairly evident to Pedo-Baptists that they are prac- 
tically invited to participate in the communion service if 
they choose to do so. Indeed, in later years the churches 
seem to have become less concerned about this particular 
matter. However, there are a very few places where there 
could be any trouble with respect to this question, as there 
are very few Pedo-Baptists who care to bring this question 
to a test. Very generally they are as much indisposed 
to obtrude themselves at the communion table as the Dis- 
ciples are to receive them. Really it is a question that 
settles itself, and need not be a matter of contention in 
any respect whatever. 

It is rather curious that at a time when the whole coun- 
try was stirred from centre to circumference by the Civil 
War, the Disciples should be earnestly engaged in dis- 
cussing their internal affairs. As I have said in another 
place, usually the period of a movement which brings 
with it introspection brings with it also the beginning 
of intellectual growth. It is the time which marks the 
dawn of culture, and real, substantial progress, and at 
such a time there is sure to be considerable conflict between 
the past and the present. Ignorance is always the im- 
placable enemy of legitimate progress. Hence there can 
be no real forward movement in any religious work with- 



TURBULENT PERIOD 509 

out reaching a period where conflict will be surely de- 
veloped between the two opposing forces to which I have 
called attention. 

As has already been intimated, the war settled several 
things. It at any rate stimulated activity. It also tended 
to turn the eyes of the Disciples from their religious neigh- 
bours to a careful consideration of their own faith and 
practice. 

This introspection, as I have called it, led to an earnest 
desire on the part of many to make progress somewhat 
commensurate with the demands of the new conditions of 
society which had been evolved out of the war. These 
were called the " progressives." 

There were others, however, who refused to accept the 
changed conditions; or, if they were compelled to accept 
them, they utterly refused to adapt themselves to these 
conditions. These men were called " anti-progressives." 
Thus, two opposing forces were definitely formed; still, 
notwithstanding that the opposition between them has 
sometimes been even bitter, these parties have, after all, 
contributed to the vigor, growth, and harmony of the move- 
ment. 

It is a great mistake to suppose that opposite forces 
necessarily bring disaster. In commercial life we do not 
hesitate to say that competition is the life of trade. It 
is really the life of everything. Nature teaches us a great 
lesson on this subject. Where on the globe is it that we 
find the best developed men and women, both intellectually 
and physically? Do we look for them at the extreme north 
or at the extreme south? Certainly not. They are found 
on a narrow belt of the earth, all the way around, just 
where the seasons are in eternal conflict, just where all 
the opposing forces of life are most active. The same is 
true with respect to the moral or religious world. Hence 
opposition, when legitimately met, is a means of progress. 
It is not strange, therefore, that the Disciple movement 
had to pass through the experiences I have indicated; nor 
is it strange that the conflict precipitated became a form- 
ative force in developing the churches in the direction of 
legitimate growth. It is true that for a time there was 
a certain amount of danger that the controversies of the 
period would lead to division. There is always danger 
in everything that makes for life. Death is the end of 



510 HISTORY OF THE DISCIPLES OF CHRIST 

all danger. The war itself, as we have already seen, put 
a heavy strain upon the fellowship of the Disciples, North 
and South, while the communion question affected for a 
while the convictions of the whole body. Meantime, the 
organ question was beginning to occupy considerable at- 
tention. It was discussed in the American Christian Re- 
view, and the Millennial Harbinger, Lard's Quarterly, and 
other periodicals of less influence. Such men as Moses 
E. Lard, A. S. Hayden, Benjamin Franklin, John W. 
McGarvey, and Isaac Errett participated more or less in 
the organ discussion during the period under considera- 
tion. These men for the most part wrote temperately, 
but there were evidently underneath what they said very 
positive conviction and deep feeling. 

Those who opposed the organ discussion, during this 
period, did so on the ground that it was unscriptural, 
and that consequently they could not worship where it 
was used. They held that those who advocated its use 
could have no conscience in the matter, and consequently 
by the law of love they ought to refuse to do that which 
wounded their brethren. 

But the advocates of the organ contended that their 
plea was not contrary to Scripture, even if there was no 
precept or example for the use of the organ in worship. 
There were some, however, who contended that a legitimate 
interpretation of the Scriptures really yields a support to 
the use of the organ. They also contended that they had 
a conscience in the matter just as much as their anti- 
organ brethren; and consequently they felt it to be their 
duty to contend for the use of it. 

As a practical matter, the organ question was more 
threatening in its influence upon the union of the Disciples 
than was the communion question. Indeed, some preach- 
ers utterly refused to occupy the pulpit where an organ 
was played, and in some cases the brethren of a church 
separated from each other on this very question. Still, 
even when this separation took place, there was no formal 
breaking of a general fellowship. The organ churches 
and the anti-organ churches alike maintained their posi- 
tion among the Disciples, and continued to fellowship each 
other. 

Other disturbing elements were also prominent at this 
time, though for the most part these were insignificant 



TURBULENT PERIOD 511 

in their influence, compared with the communion question 
and the organ question. Mr. Lard was now publishing 
his Quarterly, and it gave no uncertain sound with respect 
to the importance of maintaining extreme conservative 
grounds. He was himself, in his personality and conten- 
tion, a complete contradiction. From one point of view 
he was an intense radical, having little or no patience 
with any one who was unwilling to follow his extreme 
radical views. But from the point of view of maintaining 
the ground which had formerly been occupied by the Dis- 
ciples he was an extreme conservative, and he maintained 
this position up to the time of his death, though some 
time before his death he advocated a doctrine of the future 
life which came perilously near to universalism, and in 
this he illustrated his tendency to radicalism, to which 
reference has already been made. In his Quarterly he 
was inclined to take pessimistic views of many things, 
and especially of little things. The word " reverend " on 
a doorplate was itself evidence of unsoundness in the faith 
of the man who lived in the house, while the publishing 
of a " synopsis " of the principles and aims of a church 
was exactly equivalent to a renunciation of the faith once 
for all delivered to the saints. Referring to a synopsis 
of this kind, he says: 

There is not a sound man in our ranks who has seen the 
" Synopsis " that has not felt scandalised by it. I wish we 
possessed even one decent apology for its appearance. It is a 
deep offence against the brotherhood — an offence tossed into 
the teeth of the people who for forty years have been working 
against the divisive and evil tendency of creeds. That it was 
meant as an offence by the brethren who have issued it, I can- 
not think. Still their work has a merit of its own, a merit 
which no lack of bad intention on their part can affect. Our 
brethren will accept this " Synopsis " for what it is, not for 
what it may possibly not have been designed to be. We are told 
that this " Declaration " is not to be taken as a creed. But 
will this caveat prevent its being so taken? Never. When 
Aaron's calf came out, had he called it a bird, still all Israel, 
seeing it stand on four legs, with horns and parted hoofs, would 
have shouted, A calf, a calf, a calf. The brethren " meeting 
at the corner of Jefferson Ave. and Beaubien Street, Detroit," 
may call their work in classic phrase a " Synopsis," or gently, 
a " Declaration " ; but we still cry, a creed, a creed. It is not 
the mere title of the work that constitutes it a creed, but its 
matter and form, together with the manner in which it is 
issued, and the sanctions by which it is accompanied. This 



512 HISTORY OF THE DISCIPLES OF CHRIST 

" Synopsis " is a creed without the appropriate label — a genu- 
ine snake in the grass, wearing a honeyed name. 

On its appearance in the American Christian Review, Bro. 
Franklin expressed his strong disapprobation of this " Synop- 
sis," while " John," an anonymous writer, in his burlesque of 
it has left us in no doubt as to the estimate in which he holds 
it. With these sound men I fully agree, except in so far as 
they seem inclined to treat the " Synopsis " as a small matter. 
With the writer of this it has a painful significance — painful, 
because symptomatic of the following items : 

(1). That some of our brethren have lost their former well- 
grounded opposition to creeds, and now are ready to traffic in 
these unholy things. This indicates a diseased state of the 
body. How far this disease extends will be seen by the extent 
to which the " Synopsis " is endorsed. 

(2). That these brethren are no longer willing to be styled 
heretics for the truth's sake, but now wish to avoid that odium 
by adopting the customs and views of the sects of the day and 
thus to become themselves a sect. 

(3). That what the world needs in order to learn the faith 
of these brethren is not the Bible alone, but the Bible and a 
" Synopsis of their faith and practice." With them, then, the 
Bible is an insufficient enlightener of the human family. 

For all these symptoms of degeneracy our brotherhood will 
feel something more than mere regret. They will feel pro- 
foundly ashamed.* 

Both Mr. Lard and Benjamin Franklin continued to 
emphasise these infinitesimal matters until it looked at 
one time as if the whole movement might be wrecked by 
an undermining of microbes. The foregoing extract from 
the Quarterly shows the spirit of the advocacy of this very 
able but extremely conservative magazine. Sometimes 
things have to get w r orse before they get better. The Dis- 
ciple movement was passing through a dark period just 
as the country w T as. But there was a brighter day close 
to hand, as there was also for the country, when the war 
ended in the spring of 1865. This brighter day will be 
considered in subsequent chapters. 

Meantime w 7 e have to record the death of three of the 
greatest men connected with the Disciple movement. The 
first one to fall was Walter Scott. He had been in some- 
what failing health for a year or two, but really continued 
to be actively engaged in the Master's work up to the 
very last. His earthly career was closed April 23, 1861. 
His life and character have already been sketched in an 
earlier part of this work, but the following description 

* " Lard's Quarterly." 



TURBULENT PERIOD 513 

of Scott as a preacher will doubtless be interesting to the 
reader. It was written by William Baxter, his biogra- 
pher, who personally heard the discourses to which refer- 
ence is made: 

He was about middle height, quite erect, well formed, easy 
and graceful in all his movements; his hair black and glossy, 
even to advanced age; he had piercing black eyes, which 
seemed at one time to burn, at another to melt; his face was 
a remarkable one, the saddest, or gladdest, as melancholy or 
joy prevailed; his voice was one of the richest I ever heard, 
suited to the expression of every emotion of the soul — and 
when his subject took full possession of him, he was an orator. 
I have heard Bascom, and Stockton, and many other gifted 
ministers, but none to compare with him; he stands alone. 

Once, on what might be termed an ordinary occasion, when 
there was no special interest, or expectation, he began to 
describe the gathering of the saints to their final glorious 
home; he was for a time sweet and tender, but all at once his 
form dilated, and his face glowed as if he had caught a glimpse 
of the King himself, coming in the clouds of heaven. I shall 
never forget his attitude, as, with face upturned, and hand 
outstretched, he stood describing the scene he really seemed 
to behold. I have often wondered since how any speaker could 
even venture on such an attitude as he assumed, and wondered 
that even he could maintain it so long — but the end was not 
yet ; he cried out : " It reminds me of a scene in the moun- 
tains of my native north ; " and then dashed off in a life-like 
description of the gathering of the clans in the Highlands of 
Scotland at the call of some renowned and beloved chief. On 
a mountain summit stood the chieftain, and as the wild notes 
of the bugle-horn re-echoed from rock and ravine, and spread 
over the valley, the whole plain below was, in a moment, filled 
with his devoted followers, who, wrapped in their plaids, had 
been concealed in the blooming heather ; every eye in that host 
was turned to the chief whose summons they had heard and 
whose form stood out clearly defined on the mountain top, 
and upward to him in a living stream they went; he shouted 
a welcome as they came, and back from the thronging host 
came an answering shout, for they were not only his soldiers 
but his kinsmen ; and when they reached the place where their 
leader stood they were happy and invincible. 

This was the figure used to illustrate the glad awakening of 
those who long had slept in the dust, and their rising to meet 
the Lord in the air. No description can do justice to his 
manner, or reproduce the scene which he described, but he 
made his hearers see it; for my own part, I distinctly heard 
the notes of that wild music and clearly and distinctly saw the 
tartans stream as up the warriors pressed to meet their be- 
loved chief. 

The next discourse that I shall notice was under far dif- 



514 HISTORY OF THE DISCIPLES OF CHRIST 

ferent circumstances. The audience, in the instance just 
given, was composed of some two or three hundred people, and 
the scene he described, which made such an impression on me, 
was, doubtless, one that flashed upon his mind at the moment. 
But now he had before him as many thousands as he had 
hundreds in the former instance. The vast assembly met in a 
beautiful grove. Many of them had known the speaker for a 
score of years, and not a few of them had been brought into 
the fold of Christ under his ministry ; others had come from a 
great distance, attracted by the fame of the preacher, and I 
doubt not, that he had made careful preparation to meet the 
expectation of the thousands who thronged to hear. 

His theme was the Transfiguration of Christ, which he de- 
scribed with such marvellous power, that his audience seemed 
to be witnesses of the wonderful scene which transpired upon 
the holy mount. He set forth the meeting of the Saviour, 
Moses, and Elijah, as a glimpse vouchsafed to mortals of the 
heavenly state, or a living tableau of translated, resurrected, 
and transformed humanity, of which classes, translated Elijah, 
the resurrected Moses, and the transfigured Lord, were the 
respective types; and to this task he brought a power of 
description so new, forcible, and impressive, that many, while 
they listened with wonder, mingled with awe, felt like Peter, 
who, in the presence of the magnificent display, which the 
preacher made to seem a reality, exclaimed, " Master, it is 
good for us to be here; let us make three tabernacles, one for 
thee, one for Moses, and one for Elias," and numbers, I doubt 
not, felt themselves that day nearer heaven than ever they 
had been before. For an hour that grove seemed holj ground, 
solemn and joyful as the summit of Tabor, for there, with the 
wondering, glad disciples, we seemed to stand, and, like them, 
to see and hear the glorious immortals; we saw the Man of 
Sorrows with face brighter than Moses when he descended 
from Sinai; we saw him lay away his seamless coat and put 
on garments of light and beauty, more glorious far than the 
robes of Aaron when he stood before the mercy seat, while the 
pearly cloud overshadowed all, and from its snowy depths came 
the words of Jehovah, as he presented to the faith of the 
apostles and the world the glorified One in the impressive 
words, " This is my beloved Son, hear ye him." 

The reader will observe that I make no attempt to reproduce 
the sermon, that is impossible; but to show the impression 
that it made upon my own mind and that of others. It is 
not many sermons that people will remember for twenty years 
or more, but this was one of the few of which the impression 
is never effaced. No man there could remember the glowing 
words used to paint the glorious scene, but many I know will 
never forget the glowing picture while life and memory endure. 

The last discourse that I shall notice was delivered during 
the State meeting, held at Georgetown, Kentucky, in 1846. 
Quite a number of able preachers were present, among them 



TURBULENT PERIOD 515 

President Shannon, L. L. Pinkerton, R. C. Ricketts, R. H. 
Forrester, R. C. Rice, and the Kendricks. Most of these had 
preached during the meeting, and, near its close, it was an- 
nounced that Walter Scott would preach on Sunday night. 

The audience was large and intelligent, composed of per- 
sons from all the principal towns of the Blue Grass region. 
Lexington, Frankfort, Richmond, Paris, Harrodsburg, Shelby- 
ville, and others were represented. It was my lot to accom- 
pany the preacher into the pulpit, which gave me an oppor- 
tunity of observing the effect of the sermon on the listening 
throng. His theme was the Golden Oracle, as he termed it, 
as set forth in the declaration of Simon Peter — " Thou art the 
Christ, the Son of the living God." His exordium was solemn, 
impressive, grand; his language reminding me of the finest 
passages of Milton, and almost with his first sentence I saw 
that he had established a warm sympathy between himself 
and his hearers. He spoke of the nature of Christ, as gold 
mingled with clay — the fine gold of Divinity, with the clay of 
humanity ; and then from the Old and New Testament gathered 
all the glorious names which prophets and apostles applied to 
the Son of God — names of power, excellency, and glory, and 
showed how they set forth the nature of him around whom 
they clustered, who not only wore, but was worthy of them 
all. 

All felt that he was giving expression to their own highest 
conceptions of the Saviour which they had never been able to 
embody in words, and so fixed and intense became the atten- 
tion, that the entire audience would unconsciously sway to 
and fro, as waves at the will of the wind, with every gesture 
of the speaker; if he cast his eyes upward, his hearers seemed 
gazing up into heaven; now a glad smile would light up every 
face, and anon every eye would be dim with tears ; and, at the 
close of some marvel of description, a deep murmur or sigh 
might be heard, as though all had held their breath under the 
spell of his eloquence. 

The interest was sustained throughout, and some of the 
passages were the finest I ever heard from the lips of a man. 
In one portion of his discourse he spoke of Christ as the 
Prophet, Priest, and King. He sought the Prophet among all 
those who had delivered the messages of God to men; but 
found him not at Sinai, nor at Carmel, where God owned 
Elijah by fire; nor among the long line of those who wept over 
Israel's sorrows and captivity like Jeremiah; or who, like 
Isaiah, heralded the dawning of a brighter day ; but bowing in 
agony in the Gethsemane, the Great Prophet he sought was 
found. He bade kings and conquerors, in pomp and majesty, 
march by — we saw Nimrod, and Nebuchadnezzar, and David, 
and Solomon in all his glory; Cyrus, and Alexander, and the 
great Julius, swelled the procession; but the King he sought 
was found in Pilate's Judgment Hall, a soldier's purple cloak, 
thrown over him in mockery, for a regal robe; his sceptre, a 



516 HISTORY OF THE DISCIPLES OF CHRIST 

reed ; for a diadem, a cruel crown of thorns, for subjects, rude 
soldiers with knees bent in scorn, and crying in derision, 
" Hail, King of the Jews." 

Next a procession of priests passed by — Abel, who reared his 
altar not far from the gates of Eden; Melchisedec, wearing 
crown and mitre; Aaron, in priestly robes, bearing the names 
of the chosen tribes on the breastplate near his heart, with all 
who had ministered to God in tabernacle or temple, who had 
offered sacrifice at the altar, or sprinkled the blood of atone- 
ment on the mercy-seat, but the Priest he sought he found on 
Calvary, offering himself up to God on a bloody cross, at once 
both priest and victim, praying for those who nailed him there, 
and from whose bleeding heart the viler soldier soon plucked 
his vile spear away. But he left us not weeping, at least not 
in sorrow, for he showed us the risen, glorified One, at the 
right hand of the Majesty on high, where he ever liveth to 
make intercession for us.* 

Another hero and close associate of Scott died April 
7, 1863. This was William Hayden, the sweet singer, 
who accompanied Scott in many of his evangelistic tours, 
and was himself one of the most effective evangelists of 
his day. Both of these men died in the triumphs of the 
faith which they had so successfully preached. 

Closely following the death of these two men was that 
of Alexander Campbell. March 4, 1866, will always con- 
tain a sad message for the Disciples of Christ. On that 
day Alexander Campbell, the acknowledged leader of the 
Disciple movement, passed into his rest. Mr. Campbell 
had been a most indefatigable worker. It is almost in- 
credible that one man should have accomplished so much. 
For forty-five years he labored with an energy rarely, if 
ever, equalled, and certainly never excelled. In addition 
to numerous sermons and addresses and travels from 
continent to continent and state to state, during which 
time he was speaking and talking almost constantly, he 
produced a real library of controversial essays, and dis- 
sertations which are as remarkable for their vigor of 
style, comprehensiveness, and wide reading as any simi- 
lar literary productions of any other man; and, per- 
haps, when regarded from the point of view of quality, 
they must take rank in the highest class of theological 
polemics. 

It has been truly said of him that his character was 
without a spot. His bitterest enemies failed to find a 

•"Life of Scott," pp. 343-349. 




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TURBULENT PERIOD 617 

flaw in his character for truth, integrity, and goodness. 
To those who knew him well, he was most cheerful, gentle, 
genial, just, and devout; and was as dearly beloved for 
his goodness as he was venerated for his greatness. And 
it was in his social life, in the midst of his friends and 
relatives, especially around his own ever-thronged and 
ever-hospitable fireside, that Mr. Campbell was most truly 
loved and honoured — and there the vacuum can never be 
filled. His manner towards the humblest domestic of his 
household was kind and engaging. Never were the in- 
born characteristics of a gentleman more certainly and 
happily manifested than in him. Children loved the sight 
of him. None knew him but to love him. His amiable 
disposition made him a native gentleman. Mr. Campbell 
was not self-assertive, but deferential and devout. He 
belonged to that class of men who will lead under any 
circumstances, whether they desire it or not. It will ever 
be remembered to his honour, that with an almost un- 
bounded personal influence over a religious community, 
numbering hundreds of thousands, he never sought the 
least ecclesiastical control. Although the telegram from 
Wheeling, announcing his death, spoke of him as " Bishop 
Campbell," it will surprise many to learn that he was 
merely one of the bishops of the congregation meeting 
in Bethany, and that outside of this he never sought and 
never exercised the least ecclesiastical authority. 

Nature, education, and circumstances made him a lumi- 
nous, radiating centre, but his position also made him 
equally a focal point, where were concentrated the rays 
emitted by a thousand minds — his correspondents on both 
continents. The suggestion and queries of every mail were 
invaluable. No man ever more scorned the idea of im- 
posing his name upon a party than he did. He felt 
humbled when any one would put " ite " to the syllables 
which designated him, or the members of the Christian 
Church from among other men. In the newspapers which 
have lately alluded to him, he is generally spoken of as 
the talented founder of the Christian Church. Neither 
he, nor those who have been stigmatised as his followers, 
have felt flattered by that word founder. He founded 
nothing tnat he called, or they call, religion. He was 
often at special pains to show not only that the things 
which he taught were in the Bible, but that they had been 



518 HISTORY OF THE DISCIPLES OF CHKIST 

severally recognised by leading authors, at different 
periods in the history of the Church.* 

In another volume I have considered what will be his 
place in history ; and this is what I have said : 

It may be too early to determine yet with definite cer- 
tainty just what this place will be. Perhaps we are 
not yet sufficiently removed from the controversies in- 
volved in the religious movement in which he was en- 
gaged to enable us impartially to consider his whole in- 
fluence upon the religious world. However, I think the 
following points may be mentioned, even if it is not safe 
to emphasise them: 

He was the apostle of true religious liberty. I empha- 
sise the word which qualifies " religious liberty," and I 
do this for the reason that this phrase has been much 
abused. Luther struck for religious liberty, but he after- 
wards tied the very hands he had set free. He broke 
the power of the pope, but in doing this, like Samson in 
the temple of Dagon, he himself fell while he destroyed 
his enemies. As a matter of fact, the Vatican was ex- 
changed for Augsburg. While he proclaimed liberty of 
conscience to the people, he at the same time allowed him- 
self to be bound hand and foot by the Augsburg Confession 
of Faith. 

Mr. Campbell's plea was for complete liberty. Hence 
he not only persistently opposed human creeds and con- 
fessions of faith, on the ground that they had produced 
divisions and disaster in the Christian world, but he also 
opposed any attempt at making a creed for his own people, 
however imperative at times the need may have seemed to 
be. Having become free himself, he utterly refused to 
again be bound, nor was he willing to bind any one else 
with the chain which he himself had cast off. His was 
a plea for true liberty, and we do not doubt that history 
will ultimately recognise the fact. 

He was a great discoverer of truth. He was not a 
creator. He was not what most critics would call a 
philosopher. He was certainly not specially gifted for 
what is generally understood as originality of thought. 
Probably he was not original at all. But who is? Some- 
times what is called originality is nothing more than 
obscurity of thought, or else it is only a new way of stat- 

* See " Lectures on the Pentateuch." 




SOME CAMPBELL PICTURES 



1, Alexander Campbell's Study at Bethany. 2, Interior of Campbell 
Study. 3, Alexander Campbell when a young man. 4, Mr. and Mrs. 
Alexander Campbell (from a photo made in Cincinnati in 1861). 5, 
Alexander Campbell, aged about 41. 6, Mr. Campbell's home at Bethany, 
W. Va. 7, Dr. W. T. Moore at the graves of the Campbells. (The low 
stone in the center of the picture marks the grave of Alexander Campbell. 
His two wives were buried to the right of this stone. The large head- 
stone by the author is that of Thomas Campbell, and the grave beyond 
that is his wife's. The monument, which was erected in memory of Alex- 
ander Campbell especially, is of Italian marble, and the granite base 
weighs four thousand pounds.) 



TURBULENT PERIOD 519 

ing what is not true. Mr. Campbell had one source from 
which he started with everything. The Bible was the 
fountain whence all living streams emanated that ran 
through his mind. 

He did not try to be original. He was too humble for 
that. He did not try to create; there was too much al- 
ready created which needed only orderly arrangement. 
He was satisfied to uncover the hidden treasures which 
he found on nearly every page of the book of revelation. 
Hence what Newton, Davy, Galvani, and others were to 
nature, Alexander Campbell was to the Bible. He came 
to it reverently, asking simply to know what the Bible 
taught. He did not ask the Bible to say what he said, 
but to tell its own story in its own words, and he was 
perfectly willing to listen and follow its teaching without 
any questioning whatever. In short, Mr. Campbell was 
a man of faith, and in everything he sought to be governed 
simply by a " thus saith the Lord." This disposition made 
it impossible for him to deal in philosophy for a religion. 

Such in brief is an outline of Mr. Campbell's character 
and work. The former was incomparable in almost every 
respect, the latter is still on trial, but so far it has stood 
some of the severest tests, and at present it is believed 
to contain little that may be regarded as wood, hay, and 
stubble, and much that is gold, silver, and precious stones. 
In the fiery trials to which every man's work must be 
subjected, that which is true will endure, while that which 
is false will perish. In my judgment the future record 
of the historian will emphasise the fact that Alexander 
Campbell did a work which will endure for all genera- 
tions.* 

D. S. Burnett, himself a preacher of rare gifts, thus 
described Mr. Campbell as a preacher : 

Mr. Campbell was a remarkable preacher. Not an orator, 
such as Whitefield, Summerfield, or the Irish Kirwan. He had 
not the voice, gesture, or pathos of either of them. He could 
not, like them, raise a storm and quell it at will; and yet he 
would draw as large a congregation, hold them longer, and 
leave them furnished with much more comprehensive views of 
truth and duty. He spoke more sensibly, more rhetorically, 
and more scripturally than either of them, and his work on 
earth will abide longer. We can imagine few more pleasurable 

* " Reformation of the Nineteenth Century," 



520 HISTORY OF THE DISCIPLES OP CHRIST 

sights than this grand preacher, delivering an extempore dis- 
course, while supporting himself, enfeebled by dyspepsia, on 
his cane, in the midst of the largest and most intellectual 
audiences our country could afford. Thus he stood like Paul 
on Mars' Hill, among the orators and statesmen of Kentucky, 
at an early day, in the largest hall of Lexington; thus he en- 
tranced the elite of Richmond in 1830, and of Nashville shortly 
after; thus, shortly before that, he held spell-bound for two 
hours, the Legislature of Ohio, before breakfast, ready to de- 
part ; it was thus, in 1833, he addressed, with great power, the 
sceptics of New York, two successive evenings, in their own 
Tammany Hall, with such suavity as to draw praise from 
every lip, and secure a vote of thanks from the men whose 
air-built castle he demolished. These speeches flowed from his 
lips like the water from the rock smitten by the prophet, and 
the people felt like famished Israel as they drank the cooling 
draught, that a hand of power had relieved their thirst. All 
were charmed with the man, and impressed with the majesty 
of the Scripture.* 

He was not an orator in the popular sense of that 
term, but according to Archbishop Whately's definition 
he was an orator. If the orator is the man who can by 
honourable means carry his point before an audience, then 
undoubtedly Mr. Campbell has high claims to be ranked 
among the great orators of the world. 

But it is not from this point of view that our estimate 
of him must be made. Orators come and go and often 
they are soon forgotten ; but Mr. Campbell's influence will 
remain; his work will be permanent. It is safe to say 
that no theologian of the United States has accomplished 
as much as he did. It is true he had associated with 
him some noble souls and great commanders of the people. 
But his ability to hold these to his standard and make 
them available in his work were not among the least of 
his powers. Very few men who accepted the plea which 
he was making ever deserted him. Of course, any cause 
will suffer from the loss of men for one reason or another ; 
but it is a remarkable fact that throughout the whole 
history of the Disciple movement there have been very 
few desertions, and even in the few cases that might be 
mentioned, these men were governed by considerations 
over w^hich Mr. Campbell and other leaders had no con- 
trol. 

Perhaps, after all, one of his finest characteristics was 

•Horlinger 1866, p. 317. 



TURBULENT PERIOD 521 

his extreme humility. While he had self-assertion when 
this was needed, it was at the same time tempered with 
a courtesy which was born of a genuine humility. At 
almost any time he would have been assigned by those 
associated with him to the highest place; but he never 
sought this distinction, and utterly refused to sanction 
the name which outsiders gave to the Disciples, i.e., 
" Campbellites." Perhaps no one connected with the move- 
ment was more averse to this name than he was himself. 
He laid all honours at the feet of Jesus the Christ, the 
Son of the living God. During the last years of his life 
he seemed to take little interest in talking about any- 
thing else than the matchless leader to whose great cause 
he had devoted his life. Among the last words which he 
uttered on earth were praises to him who is Prophet, 
Priest, and King. 



CHAPTEE XX 

THE ORGANIC AND RECONSTRUCTION PERIOD 

4 FTER the close of the war and the death of Mr. 
h\ Campbell, the Disciple movement entered fully upon 
■*■ -*" its reconstruction and development period. We 
have now followed it through its Creative period, its 
Chaotic period, and partially through its Organic and De- 
velopment period, and we must now follow it through the 
completion of this last period, under the leadership of 
many new men. To change the figure, we have seen the 
movement in the blade, then in the ear, and now we must 
look for the full corn in the ear. 

In 1866, the number of Disciples had reached not very 
far from 450,000, perhaps as many as 500,000. It is im- 
possible to secure many trustworthy statistics with respect 
to either the number of churches, or the number of com- 
municants at this time, but the estimate given is suffi- 
ciently accurate to show that very great progress had been 
made, notwithstanding the violent opposition which the 
movement had received from nearly all the denominations. 
It has already been seen that the movement was intensely 
aggressive; but for the first fifty years it was practically 
without any very definite organic direction. The Mis- 
sionary Society was the only general organisation that 
offered any possible contact for comprehensive co-opera- 
tion, and as this was held strictly to simply missionary 
work, nearly all other matters connected with the move- 
ment were left to take care of themselves, and had little 
or no general oversight. A number of religious journals 
and magazines had from time to time sprung up, the life 
of some of which was of short duration, but others con- 
tinued to circulate among the brethren and exert con- 
siderable influence. The Millennial Harbinger had been 
the chief organ of the movement, after the Christian Bap- 
tist was discontinued. At the death of Mr. Campbell 
Professor Pendleton became the editor-in-chief, and he 
was also elected President of Bethany College, to take 



ORGANIC AND RECONSTRUCTION PERIOD 523 

the place of Mr. Campbell. The editors of these maga- 
zines and papers came to be practically general bishops, 
and exercised nearly as much power as the bishops do in 
some of the religious denominations. During the lifetime 
of Mr. Campbell, his editorial advice, with respect to the 
direction of the movement, was very generally accepted 
without question. But even before his death some other 
editors had begun to share with him the position which 
he had so long held without competition. Moses E. Lard, 
the editor of Lard's Quarterly, has already been referred 
to. Benjamin Franklin was at that time editor of the 
American Christian Review, published at Cincinnati. This 
position he continued to hold as long as he lived, and 
his paper became a most influential factor in directing 
the movement and giving it a certain type which it began 
to receive soon after the Civil War was ended. Many, 
however, began to feel that the reactionary tendency of 
Mr. Franklin's paper was not conducive to the best in- 
terests of the Disciple movement. In the special type of 
the movement for which he contended he had the support 
of Mr. Fanning, who was the editor at this time of the 
Gospel Advocate. While these two men differed with re- 
spect to several things, their united influence made the 
advocacy of their journals a very decided force in the 
development of what a considerable number of Disciples 
believed was wholly contrary to the spirit and aim of 
the Disciple movement, while it was directed by the pio- 
neers. Mr. Franklin was a splendid type of the kind of 
man adapted to the special work he undertook to do. 
He spoke in the language of the people. His character 
was above reproach, and he was indefatigable in his 
labours and unselfish in his devotion to the cause. For 
a time he seemed to be in hearty sympathy with a forward 
movement, but it was not long until the influence of his 
journal was thrown right across the lines of progress, as 
a great many Disciples understood what progress meant. 
At this juncture a new leader and a new journal came 
to the front. Isaac Errett has already been referred to 
as both a distinguished preacher and a forcible writer. 
His articles in the Millennial Harbinger and in other 
papers clearly indicated that he had the litrerary gifts 
equal, if not superior, to those belonging to any other man 
of that period. At any rate, it was the opinion of many 



524 HISTORY OF THE DISCIPLES OF CHRIST 

of his brethren that his viewpoint of the movement was 
just what should be advocated, and, consequently, he was 
urged to start a paper that would represent his conception 
of the needs of the hour. Accordingly, in 1866, the first 
issue of the Christian Standard was published from Cleve- 
land, Ohio, in which an obituary notice of Mr. Campbell 
appeared from the pen of Mr. Errett, who had been elected 
by the company as the editor-in-chief. The directors of 
the company were J. A. Garfield, W. S. Streator, J. P. 
Robison, T. W. Phillips, C. M. Phillips, G. W. N. Yost, 
and W. J. Ford. In the prospectus of the Standard it 
was declared that it would be " Scriptural in aim, catholic 
in spirit, bold and uncompromising, but courteous in 
tone; would seek to rally the hosts of spiritual Israel 
around the Bible for the defence of truly Christian in- 
terests against the assumptions of popery, the mischiefs 
of sectarianism, the sophistries of infidelity, and the pride 
and corruptions of the world.'' 

The position which Mr. Errett now occupied gave him 
a new prominence among his brethren. His superior abil- 
ity was recognised everywhere, and as he now had control 
of a medium through which he could advocate a genuine 
forward movement of the Disciples, he called to his assist- 
ance an able staff and began what proved to be the great 
work of his life. In view of the importance of his sub- 
sequent relation to the Disciple movement, it is believed 
that there is justification for publishing the following ad- 
dress, which was delivered January 24, 1909, at Ionia, 
Mich., during the fiftieth anniversary of the church at 
that place, of which Isaac Errett was the first pastor, 
and from which have been sent out such distinguished 
workers as Herbert L. Willett, Fred Arthur, Arthur Wil- 
lett, Leslie Willett, Bert Salmon, Errett Gates, Clarence 
Daniels, Will Ward, Frank Taylor, and the Missionaries, 
Royal and Eva Dye. Another reason for publishing the 
address is that it contains much matter that will throw 
light upon the Disciple movement which is under con- 
sideration in this volume. The address is as follows: 

ISAAC errett; the man and his work 

By W. T. Moore 

Biography is the highest reach of historical writing. 
To describe wars, battlefields, governments, empires, etc., 



ORGANIC AND RECONSTRUCTION PERIOD 525 

may be very interesting, and even instructive; but these 
have no real meaning until we come to personality. Things 
were made to serve men, but men were made to serve 
God. A world without personality would be as a body 
without life — a mere framework without potentiality. 
Personality must, therefore, be regarded as the sublime 
end in view in the creation of the whole universe, and 
character is the end of personality. 

Next to the greatest personality in the universe is a 
real man. In the ascending scale of creation he stands 
next to God. We may not be able to measure the distance 
between them, but we know that no other being inter- 
venes. The Scriptures are content with telling us that 
" man was made a little lower than God/' and that is all 
we know about the matter. Exactly what the phrase " a 
little lower " may imply perhaps no one can tell. Never- 
theless, this phrase forcibly suggests the highest position 
which man occupies, and it also augments our conception 
of this position when we realise the fact that no man is 
able to measure himself. His capabilities are no doubt 
largely finite, yet, after all, they are measureless ; and this, 
for practical purposes, places man within the reach of 
the infinite. It has been truly said that "man is the 
highest product of his own history. The discoverer finds 
nothing so grand or tall as himself, nothing so valuable 
to him. The greatest star is that at the little end of the 
telescope — the star that is looking, not looked after, nor 
looked at." It has been again said that " man was sent 
into the world to be a growing and exhaustless force. The 
world was spread out around him to be seized and con- 
quered. Realms of infinite truth burst open above him, 
inviting him to tread those shining coasts along which 
Newton dropped his plummet, and Herschel sailed — a 
Columbus of the skies." 

But I have used the phrase "a real man" advisedly. 
There are men and men. Some are not real, and this is 
true of them, no matter from what standpoint we may 
look at them. They are simply of the masculine gender, 
but are not men; the most we can say of them is that 
they are big babies. They may not cry as a baby does. 
It would be all the better for them if they did. Tears 
would compensate to some extent for the want of manly 
character. A real man presupposes normal development 



526 HISTORY OF THE DISCIPLES OF CHRIST 

— genuine, intellectual, moral, and religious culture. This 
is what makes a real man, and finally shows itself in that 
magnificent term we call manhood. But manhood does 
not always necessarily belong to masculinity. Manhood 
implies certain characteristics which cannot be predicated 
of any one who is not a real man. 

Isaac Errett was a real man. He possessed the quality 
and attributes of a genuine manhood. Indeed, this was 
so much the case that no mistake will be made if he is 
called a noble man; for in many respects he was truly 
noble. In this statement it is not implied that he had 
no faults. He would not have been a man at all if we 
could in truth say that he possessed no weakness. In 
some things he was like the rest of us, and most of us, 
at least, will plead guilty to some weak places in our 
characters. Nevertheless, Mr. Errett's towering manhood 
commanded the admiration of all who knew him inti- 
mately, while his genuine manliness won the affection of 
many who did not always agree with him in everything 
he taught or did. 

I cannot at present enter into the facts of his early his- 
tory. This is not needful on an occasion like this. Still 
it is interesting to know that the conditions of his early 
life did much to make the character which he possessed 
during the days of his most mature manhood. Carlisle 
was right when he said substantially that Dante could not 
have written as he did had he not passed through the ex- 
perience which practically gave him a vision of Hell. He 
was right, also, when he said, " experience does take dread- 
fully high school wages, but it teaches like no other." 
God's great men have all passed through the fiery furnace, 
but all the time he was saying to them : 

" The flame shall not hurt you, I only design 
Your dross to consume and your gold to refine." 

Isaac Errett's early character was forged out of the 
white heat which always separates the pure gold from 
the dross. He had not the advantages of a university 
education, and yet he was a thoroughly educated man. 
However, this statement needs some explanation. I dis- 
tinguish sharply between education and learning. A man 
may be scholarly and yet not educated in any true sense. 
No one is a better friend than I am to our colleges and 






ORGANIC AND RECONSTRUCTION PERIOD 527 

universities. Still, it is possible to make too much of 
these. In my judgment, we are just now suffering from 
a want of preachers to supply our pulpits, largely because 
it is coming to be understood that unless a man has a 
college or university education, he is practically unfit to 
be a minister of the Gospel at all. Now, this is an ex- 
treme view of the matter, and as it is deterring young 
men from entering the ministry, it ought to be severely 
denounced, and I take this occasion to enter my protest 
against the prevalence of such an idea. Some of the 
greatest preachers in all the history of the Church never 
spent a day in a college or university. But these men 
were all highly educated, nevertheless, and educated espe- 
cially with respect to the matters of their high and holy 
callings. Of course, I believe in a college or university 
education for our preachers whenever this is possible, but 
I protest against creating the impression that young men 
must have this high academic training before they can 
be useful as preachers at all. My own conviction is that 
there are hundreds of young men, worthy of earnest en- 
couragement, who are deterred from entering the ministry 
simply because they are unable to secure a degree from 
some college or university. I will go even further than 
this, and affirm without the fear of successful contradic- 
tion, that not a few of those who have obtained academic 
degrees give less promise in the ministry than would those 
young men who are kept out of the ministry chiefly be- 
cause they feel that they must necessarily take a sub- 
ordinate place, even if they obtain any place at all, on 
account of their inferior scholastic attainments. It is 
really not needful that all ministers shall be scholarly in 
the technical understanding of that term. Of course, a 
certain amount of academic training may be regarded as 
necessary in order to secure the highest usefulness in the 
ministerial calling. But the education of toil and ex- 
perience in the world of struggle, of temptation and trial, 
of suffering and rejoicing, will be worth more to many 
men, for real service, than even ten thousand degrees from 
colleges or universities. 

Isaac Errett was in many respects what we call a self- 
made man, and yet he was not self-made. I prefer the 
phrase " God-made." He was very much the result of 
forces which may be properly attributed to Providence. 



528 HISTORY OF THE DISCIPLES OF CHRIST 

God had special use for him, and throughout his early 
career, God was leading him to the development of that 
character which subsequently became such a great power 
for good. 

In a brief address, such as this must necessarily be, 
it is impossible to do more than sketch a few important 
phases of the man and his work. We have already seen 
that he was a real man, but it may be well to look a little 
more minutely into some of his leading characteristics. 

( 1. ) He was a man illustrating Paul's triad of graces — 
faith, hope, and love. Perhaps no higher compliment 
could be paid him than this statement. In the first place, 
the men who have moved the world have been men of 
faith. Intellectual attainments should not be despised. 
Undoubtedly, all other things being equal, a man of brains 
will always outstrip his less intellectual competitors. 
Nevertheless, brains are not everything; they are, indeed, 
not even the chief thing in a successful career. Not only 
is it impossible to please God without faith, but it is 
equally impossible to be strong in the elements of a true 
manhood unless we heartily believe in the principles by 
which we profess to be guided. It is our faith that over- 
comes the world. Some men never believe in anything. 
They are professional doubters; and yet these men are 
generally credulous to a degree that is simply painful to 
contemplate. They find fault with those who honestly 
believe something, and yet at the same time they themselves 
cannot move a single step without exercising the very 
faith which they assume to criticise. 

Truly it has been said — 

" Fault-finders are a dismal set, 

Negations are their life and food, 
Their words are nearly always rude, 
And with them faith's an epithet. 

All honest doubt affirms its ' nay,' 
Just as the Christian does his 'yes,' 
Yet doubters seldom will confess 

That in this thing they go astray. 

We must, therefore, be bold to speak, 
And put agnostics in the place 
Where, when we meet them face to face, 

Their logic will appear quite weak. 



ORGANIC AND RECONSTRUCTION PERIOD 529 

This seems an easy thing to do, 

If men are fair with good and right, 
And know the nature of the fight, 

Between what's true and what's untrue." 

Isaac Errett was a man of unwavering faith. He not 
only had faith in God, in Christ, and in the right; but 
he also believed firmly and constantly that these would 
ultimately triumph over all opposition. But he was also 
a man of Hope. Just here we touch a most important 
element in the formation of character. No one can be 
strong who does not believe in the success of the cause 
which he represents. Dean Stanley, after he returned 
from America to England, stated that one of the most 
characteristic features of American life was the faith of 
the people in the almost infinite possibilities of their 
country. He said he heard no whisper anywhere which 
had in it the most remote sign of pessimism. Every one 
seemed to believe heartily that America must necessarily 
continue to grow, and become greater and greater in all 
that relates to both material and spiritual development. 
Doubtless this optimistic view by the American people has 
had much to do in strengthening the present forces of our 
material life. Pessimism is essentially sickly. It invites 
inroads of evil because it always leaves a gate open at 
the strongest citadel of defence. It is a philosophy with- 
out hope ; and jet the apostle, in his letter to the Romans, 
was evidently right when he said " we are saved by hope." 
It is readily conceded that there is much in pessimism to 
attract certain abnormal souls. Nothing marks the dif- 
ference between Tennyson and Browning more emphat- 
ically than the peculiar tinge which characterises their 
respective writings. There is nearly always a sombre 
background in Tennyson's poems, while here and there 
are dark lines w 7 hich may generally be regarded as the 
keys with which to unlock the meaning. It is true that 
his plaintive notes are the sweetest. Perhaps this is be- 
cause these notes strike a common chord in humanity. 
In most of these there is a feeling, sometimes at least, 
that coquettes with the sunshine. We look for the sombre 
cloud, and although we realise that behind the cloud the 
sun is still shining, at the same time we know that in 
spite of it all some days must be dark and dreary. How- 
ever, Tennyson dwells too much upon this sombre side, 



530 HISTORY OP TEE DISCIPLES OF CHRIST 

and his poetry, therefore, is often enervating rather than 
strengthening. 

It is quite different with Browning. He is the poet of 
brightness. He always sings in the sunshine. Or to put 
it in another form, he makes the sunshine sing in him. 
His optimism is vigorous, and the atmosphere he creates 
is positively health-giving and inspiring. Tennyson often 
leaves you in dreamy sadness. He chides you for having 
failed to reach his ideals. He lashes the slave because 
he is not free, and scolds the weakling because he is not 
strong. Not so Browning. He helps every struggling 
heart into hope, and stands sponsor for every soul that 
looks up to higher things. While reading the former, we 
are constantly sorrowful that men are so weak; while 
reading the latter, we are constantly glad that men are 
so strong. 

Isaac Errett had the spirit of Browning. His over- 
mastering faith made him hopeful. He always fought 
for a winning cause. He never doubted the ultimate re- 
sult when he knew he was in the right. Perhaps his great 
conviction of truth had much to do in developing this 
prominent characteristic. He knew in whom he believed ; 
and not only saw, but he had a very comprehensive under- 
standing of the environment in which he lived. He was 
able to read the signs of the times in the light of a burning 
faith, and this fact gave him great advantage as an edu- 
cator, counsellor, and man of affairs. He had not a par- 
ticle of pessimism in his whole nature, though he was some- 
times led to conclusions which made others think he was 
losing heart. But he did not lose heart. He saw a rain- 
bow in every cloud, and heard a joy-note in every cry of 
distress. 

He not only illustrated faith and hope in the apostles' 
triad of graces, but he also illustrated the one which is 
greatest, namely, love. Love is always enterprising. It 
seeks channels for expending energy. It does not wait 
for something to turn up, but it enters the field of contest, 
and struggles for the mastery. But in doing this, it is 
a model of discretion. " It beareth all thing, believeth 
all things, hopeth all things, endureth all things." This 
was eminently characteristic of Mr. Errett. I knew him 
intimately. Perhaps more intimately, for several years 
at least, than any other man of that period. I saw him 



ORGANIC AND RECONSTRUCTION PERIOD 531 

tried with respect to bearing, believing, hoping, and en- 
during; and in all these things he was conqueror, and 
more than conqueror, through Him that loved us and 
gave Himself for us. 

(2.) He was a man of great moral courage. The 
Apostle Peter exhorts to add to faith, courage, as the first 
step in that ascending scale which he builds from faith 
up to love. It is true that the authorised version uses 
the word virtue instead of courage, but it is well known 
that the original is a military term, and means courage. 
It is easy to see how this addition is necessary. The 
Christian life is a constant conflict. It has to be de- 
veloped in a state where no element for good generalship 
is more needed than a high moral courage. The coward 
has nearly always the worst of it in battle. The most 
destructive hour of an engagement is when a rout begins. 
It is just then that the retreating army is sure to lose 
most lives. The place of real safety is at the front. It is 
better to be on the firing line than to be a skulking coward. 
It is not always true that— 

" He who fights and runs away 
Will live to fight another day." 

Indeed, it is more probable that — 

" He who fights and runs away 
Will lose his life on that same day." 

But no matter how this may be, it cannot be doubted 
that courage is a great factor in every strong character. 
Many lives are failures simply because they have not 
the courage to meet opposing forces, and yet it is by 
opposing forces that all worthy progress is achieved. Life 
itself is held in that strange equilibrium which is pro- 
duced by what Coleridge calls " sustaining opposites." 
The words victory, triumph, success, etc., all clearly in- 
dicate that every worthy achievement is through struggle, 
and without courage there can be no patient endurance 
to the end. 

"We cannot even walk unless our feet 
The solid earth and they do somewhere meet ; 
Each step opposed, the next one helps to take, 
And thus opposing forces really make 



532 HISTORY OF THE DISCIPLES OF CHRIST 

What we call progress, and a reason give 
Why nearly all great men and women live 
Within that narrow belt of earth where life 
And all the seasons are at endless strife." 

To meet these opposing forces in the battle of life, next 
to faith a true moral courage is of supreme impor- 
tance. Isaac Errett was certainly endowed with this 
courage. When there were battles to fight, he was always 
at the front. At such a time he was an implacable Rad- 
ical. But when the battle was over, and the victory 
won, he was among the first to treat w T ith clemency his 
conquered foes. When the time for organisation 'and 
development came, he was eminently conservative. In 
many conditions it takes as much courage to say " no " 
as to say " yes." Indeed, the most courageous man is 
not unfrequently the one who refuses to follow the wild 
cry of unrestrained radicalism. 

We mistake entirely the real facts of the case when we 
attribute more courage to the martyrs, who have been 
burned at the stake, than to those who have stood fast 
in the liberty wherewith Christ has made them free, and 
have earnestly contended for the faith once for all de- 
livered to the saints, in the face of a frowning world, and 
the opposition of an apostate Church. Isaac Errett could 
have easily stepped into one of the most popular and re- 
munerative pulpits of the land had he chosen to do so. 
As a public speaker he had few equals and scarcely any 
superior. He was simply matchless in the pulpit; and 
his chaste, impressive style would have secured for him 
almost any position which he might have desired to obtain. 
But he had the moral courage to say no to all the whis- 
perings of avarice, and the blandishments of popular 
applause. Like Moses, he chose to suffer with the people 
of God, rather than enjoy the pleasures of sin for a 
season. 

It is easier, in my judgment at least, to give up life itself 
at the stake, in one supreme sacrifice, than to live on from 
day to day in a constant contact with elements where all 
that tests a true moral heroism is brought into play. The 
mother that watches, with ceaseless vigilance, over her 
darling child exhibits quite as much fortitude, or courage, 
as he who dies in attestation of his faith. What we call 
" little things " are sometimes more trying, especially 



ORGANIC AND RECONSTRUCTION PERIOD 533 

when they are a constant irritation, than the big thing 
which may be disposed of in a moment. 

Time and again I had occasion to notice this high quality 
in the subject of this address. He was always very con- 
siderate of the feelings of his brethren. He was very fond 
of them, and nothing gave him more pleasure than to 
have their undisturbed friendship. Nevertheless, when 
duty called him to take a course of action contrary to those 
he loved best, he did not hesitate to take the step that 
was needed. In a controversy wherein your present 
speaker was involved, and where very intimate personal 
relations were likewise involved, Isaac Errett did not 
hesitate to contend for the right, and though I was at 
that time living in a foreign country, no one could have 
done more valiant service in my defence than did the 
subject of this address. Knowing him as I did, it was 
just what I expected, but all the same I was none the less 
grateful for his magnificent defence, and especially when 
he uttered that memorable sentiment in one of his edi- 
torials, wherein he declared that he would as soon suspect 
himself of being untrue to the Gospel as to suspect your 
humble speaker. 

This characteristic rarely ever failed him. He was 
necessarily much involved in a conflict with not only the 
world, the flesh, and the devil, but with opposing religious 
influences and religious men; the latter being unable to 
appreciate the lofty position which he occupied in con- 
tending for the faith once for all delivered to the saints; 
and some of these were his own brethren. Notwithstand- 
ing he was frequently misrepresented, and occasionally 
assailed with bitterness of spirit, his courtesy and kindness 
never failed him. To even those who most stubbornly 
opposed him he was the very embodiment of a noble 
charity. He constantly illustrated in his relation to these 
the prayer of our Divine Lord, " Father forgive them, they 
know not what they do." 

(3.) He was a lover of men, as well as of God. This 
gave his ministry, both with tongue and pen, a human- 
itarian aspect, which greatly enlarged his usefulness. He 
recognised the fact that religion is a compound of at 
least two ingredients, namely, Divinity and Humanity. 
Jesus Christ Himself is " God with us " — the Theanthro- 
pos. His belief in this fact showed itself in all he said 



534 HISTORY OF THE DISCIPLES OF CHRIST 

and did. His theology recognised fully both the divine 
side and the human side in the plan of salvation. He 
had no " alones " and " onlys " in his religions system. 
With him God and man must co-operate in all the affairs 
of the present life, and in this fact he found the chief 
glory of God, as well as the dignity of man. 

No man loved his friends with a more ardent affection 
than did Isaac Errett. Indeed, this was so much the case, 
that it was difficult to make him believe that any of his 
friends could go wrong. Nevertheless, this characteristic 
was a most valuable asset in his public ministry. A man 
cannot in a personal way help his fellow man, as he ought 
to help him, unless he is himself in deep sympathy with 
him and his personal needs. We can usually find a way 
to help those we love, and there is never any easy way to 
help those we do not love. Altruism may not be the best 
word with which to express the idea I am now seeking 
to enforce, but this word may give us a sort of working 
basis from which we may rise to higher things. 

Isaac Errett's love for his fellow men was not a mere 
sentimental, perfunctory matter; it carried with it a 
genuine heart-beat and a helping hand, and even a vigor* 
orous defence, though the latter might cost him practically 
everything he possessed. He was no summer friend. His 
friendship stood the winter storms, and his generous treat- 
ment, of even his enemies, manifested itself in silence with 
respect to their wrong doing, even when he did not illus- 
trate the Saviour's teaching with regard to them, by pray- 
ing for them when they despitefully used him. 

(4. ) He had an open mind to every truth in the universe. 
He realised that the time is past when the highways of 
truth may be blockaded by the interposition of fossilized 
methods or creeds. He at once recognised that his age 
was one that invited free investigation. His innate love 
of liberty accentuated this open-mindedness. What he 
claimed for himself he freely granted to others. He wrote 
no ". ne plus ultra " across the pathway of his own progress, 
and he did not, therefore, limit the possibilities of others. 
As he claimed perfect freedom for himself, he left every 
other man free to seek truth and to find it wherever and 
in whatever way he might think best. He was himself a 
truth lover. He was always ready to sacrifice everything, 
if needs be, for this precious good. He could have been 



ORGANIC AND RECONSTRUCTION PERIOD 535 

rich if he had sold the truth; he could have been famous 
if he had compromised it; but he chose the better part, 
namely to buy truth, and not to dispose of it at any price, 
and also to refuse all overtures to change the truth so that 
it might be more acceptable to those who could not endure 
its demands without adulteration. He was always ready 
for a clearer revelation of the truth, or for more truth 
than that which he possessed. He believed that no one 
had a monopoly of the truth, and that no age had been 
able to comprehend its whole area in its latitude and 
longitude. He had no patience with those who contend 
that there is an irreconcilable conflict between nature and 
revelation, or science and the Bible. He heartily believed 
that, when these are both understood, they will speak the 
same voice in praise of Him who is the author of both. 
He recognised that our present imperfect knowledge of 
the Bible, as well as the physical universe, must be taken 
into account in all our reasoning, and that there is, there- 
fore, no place for dogmatism with respect to any conflict 
unless it be a conflict on account of our ignorance. But 
in any case, he was willing to wait with an open mind, 
believing with an unfaltering faith that no truth in the 
universe is to be feared by any one except where his 
prejudices are more sacred than the truth itself. 

(5.) He was non-professional and non-conventional in 
all that he did. He had a supreme contempt for stilted 
manners, or even a stilted style in literary composition. 
Few men have written with more grace, and none have 
excelled him in simplicity. I do not believe that there 
was a writer or speaker of the times in which he lived 
who used the genuine Anglo-Saxon terms more copiously 
than he did. His vocabulary was largely limited to the 
simplest terms, and this fact serves to illustrate, not only 
the clearness of his literary work, but also emphasises 
his non-conventional habits in reference to everything. 

With respect to this characteristic, he had a striking 
example for a pattern in our Divine Lord. He was the 
impersonification of simplicity and genuineness in all 
that He did. He came to do His Father's will, and His 
whole earthly mission constantly represented the relation 
of a child to its parent. He knew nothing of a stereotyped 
formality. He knew only the needs of men, and He con- 
stantly sought to minister to these needs. He often 



536 HISTORY OP THE DISCIPLES OF CHRIST 

shocked the professional and conventional Pharisees of 
His day by His disregard of formal, traditional etiquette. 
He even dared to eat with publicans and sinners, and 
showed scant respect for anything that stood in the way 
of His helping hand for the poor and needy. 

Isaac Errett's sense of humour was inimitable. This of 
itself would have kept him from being a pessimist. He 
saw sunshine in everything, and his humour was a peren- 
nial stream, watering the dry land where the sunshine had 
become too intense. I trust that some one will one of 
these days give us a volume illustrating this side of his 
nature. . I, myself, could furnish many incidents and 
anecdotes that would make many a soul that is weary and 
sad in the struggle of life take heart again. 

His humour, however, was never coarse. He had no 
respect for a class of anecdotes, sometimes indulged in 
by even preachers, wherein the Word of God is used to 
inculcate frivolity, and wherein coarseness is the only 
thing that gives the anecdote any special point. It has 
been said that " humour is a quality which dwells in the 
same character with pathos, and is always mingled with 
sensibility, being the offspring of a sympathising fancy." 
Undoubtedly Mr. Errett possessed both of these in a high 
degree. He was capable of very deep feeling, and in some 
of his addresses his pathos was over-mastering on his 
hearers. But these qualities helped him to be non-con- 
ventional. He was spontaneous. While he was an omniv- 
orous reader, he often depended upon the inspiration 
of an occasion for some of his greatest speeches. Indeed, 
it is my opinion that most of his greatest pulpit efforts, 
as well as other addresses, have been practically lost to 
the world, because they were spontaneous utterances on 
a great occasion, and no record was made of them. 

His non-conventional habits held such a mastery over 
him that in the social circle, where Lord Chesterfield 
reigns, he was generally awkward, and scarcely ever did 
himself justice, though in conversation he was always 
bright and interesting. His love of freedom was too great 
for him to allow himself to be trammelled with conven- 
tional rules and regulations by which society, as it is 
called, is supposed to be governed. He was Nature's own 
child, though he had improved on nature by the severe 
training he had imposed upon himself, as the artist im- 



ORGANIC AND RECONSTRUCTION PERIOD 537 

proves upon nature when he puts into the picture some 
touches that are not in the landscape he is painting. 

(6.) He possessed a humble, child-like spirit. Chris- 
tianity is full of paradoxes. One of the most striking of 
these is that the way to go up in it is to go down. " He 
that humbleth himself shall be exalted.'' In order to enter 
the kingdom of God, we must become as little children — 
we must possess the child-like spirit. This was eminently 
characteristic of Mr. Errett. And this fine quality made 
him an easy prey of certain parasites which hung about 
him and derived their chief importance from the recogni- 
tion which he gave them. He was not pre-eminently a 
judge of character. If he trusted at all, it was without 
reservation. If he was a friend, he was a friend indeed. 
His own spirit was guileless and wholly unaffected. The 
simplicity of a child was in his every action. 

This characteristic lent a peculiar charm to his manners 
and added an indefinable sweetness to all his friendly over- 
tures. As has already been intimated, he was the em- 
bodiment of courtesy towards even his enemies, though 
when aroused he could use the lex talionis with consider- 
able force, if there was occasion for it. There were those 
who felt his heavy blows, as well as those who received 
his gracious smiles. 

It was his child-like spirit which bound him to me 
so closely. He was an elder of the Central Christian 
Church of Cincinnati, for several years, and during all 
these years he was one of the most tolerant of all my 
hearers, while no one gave me a heartier support than 
did he. He seemed to delight in holding up my hands 
and making my pastorate an eminent success. Never 
did I see in him the slightest tinge of jealousy. He seemed 
always pleased when I was honoured. In all this he had 
a noble yoke-fellow in the person of Father Challen. 
These two men were both elders of the Central Church 
during the greater part of my ministry there, and I can 
truly say that no two men could have been more unselfish 
helpers. 

I have referred to this matter not only because it illus- 
trates the point I am making, as regards the character 
of Mr. Errett, but also for the lesson which it teaches 
with respect to the position which preachers, who have 
no pastorates, should occupy in the churches where they 



538 HISTOKY OF THE DISCIPLES OF CHRIST 

hold their membership. Sometimes there are two or three 
of these preachers in the same church, and it not infre- 
quently happens that these men, instead of being a blessing 
to the church, and a help to the pastor in charge, are 
actually a disadvantage to both. They make themselves 
officious, meddlesome, and not seldom aggressive in fault- 
finding, ungenerous criticism and invidious comparison. 
In short, they show themselves to be little men with smaller 
souls, while they create an atmosphere which is surcharged 
with the whisperings of envy or the maledictions of hate. 
This is no exaggerated picture. I fear it is too often 
literally illustrated in some of our churches. Isaac Errett 
was the freest man I ever saw from this ugly spirit. He 
was the very opposite of the picture I have drawn. He 
was a brother to the regular preacher in the truest and 
noblest sense, and this made my association with him in 
the church a perpetual delight. 

(7. ) He was a man of insight and vision. Perhaps noth- 
ing characterised him more than this, and it is certain 
that nothing contributed to his great manhood more than 
this. Most people can see the surface of things. But to 
go down underneath the surface and see what is invisible 
is altogether another matter; and yet we can scarcely 
claim to be men unless we can stand the test with respect 
to at least three things : We must see the invisible, knoiv 
the unknowable, and do the impossible. Almost any one 
can accomplish the ordinary ; but only a magnificent char- 
acter can accomplish the extraordinary. It is precisely 
at this point where true greatness is separated from 
mediocrity. 

Isaac Errett stood this test well. He was especially 
gifted with respect to insight and vision. He was almost 
a prophet in his ability to interpret the facts of the day 
in which he lived. He saw at a glance the needs of the 
religious movement with which he had become identified, 
and he at once set for himself the task of providing for 
these needs. 

What do I mean by seeing the invisible? First of all, 
I mean the insight, or sight that looks within, or sees 
down beneath the mere glamour of the outside, that pene- 
trates to the causes of things, that perceives the relation 
of things; that leads noble souls into spiritual environ- 
ments ; that " looks not to the things that are seen, but 



ORGANIC AND RECONSTRUCTION PERIOD 539 

to the things that are unseen, for the things that are seen 
are temporal, but the things that are unseen are eternal." 
I mean by vision the power to do this. The power to leave 
the mere things of sight and catch glimpses of the spiritual 
world. No man can be a true minister of the Gospel, or 
even a power in the world for good, whose vision never 
goes beyond the sensuous. He must sometimes be prac- 
tically translated, as Paul was, into the third heaven, 
where he may see things that are unlawful to mention. 
The one fault of our twentieth century ministry is, perhaps, 
the lack of this quality. Our preachers are so absorbed in 
the questions of economics, social life, articles of faith, 
and addition and subtraction, that their vision is largely 
limited to these transient matters. Oh, for a ministry 
that is endowed with the faculty of insight and vision, 
for when this ministry dawns upon this grey old earth it 
will then be ready to be truly the footstool of God, while 
the firmament above it will be full of stars in preparation 
for the final inheritance of the saints in light. 

It would be most agreeable to me, and would no doubt 
be agreeable to you, if I should continue to dwell upon 
other characteristics which were prominently manifested 
in the man we are considering. But as there are other 
things to be said along the line of his work, and as these 
will supply some of the details in his character, which 
have been necessarily omitted, I must at once proceed to 
the consideration of the work which he was specially called 
to do, and which, after all, speaks for him more eloquently 
than anything I, or anyone else, could say with respect 
to his character. 

As regards the religious movement in which he was 
engaged, he occupied a unique position. Coming into 
active service exactly at the time he was needed, it is 
impossible not to believe that he had been raised up, under 
the guidance of Providence, for the very work which he 
accomplished. At present we can notice only a few of 
the special things which he emphasised, and in which he 
led the forces of the Reformation to a higher and better 
position than had been occupied before his advent. 

( 1. ) He did much to deliver the Disciple movement from 
a despotism which was evidently settling upon it at the 
time he began his public advocacy. There is nothing 
clearer to the mind of a sound, logical thinker than that 



540 HISTORY OF THE DISCIPLES OF CHRIST 

there is an irreconcilable antagonism between fixed 
theological definitions and individual Christian liberty. 
Nature abhors a duplicate as much as she does a vacuum. 
Hence, there are no two things exactly alike in the world 
of either matter or mind. Intellects differ as much as 
physical appearances; and this difference in intellects is 
the parent of different conceptions of any given fact or 
truth. 

Just here we touch a most vital matter, and it is just 
at this point that Mr. Errett's influence upon the religious 
movement with which he was identified was most powerful 
for good. The " Declaration and Address " of the Camp- 
bells plead for individual liberty, and was as clearly a 
declaration of independence for the soul as the " Decla- 
ration " by Thomas Jefferson was for the body. But soon 
after this " Declaration and Address " was made the 
Campbells changed very materially their own attitude 
toward the movement they had inaugurated. Several 
things were practically covered up in the " Declaration 
and Address " by " glittering generalities," and when 
these were differentiated and made practical elements in 
the plea which was advocated, they became sources of 
antagonism at some of the points where individual liberty 
had been proclaimed in the beginning. 

To illustrate what I mean, it is only necessary to refer 
to the change of ground which the Campbells made with 
respect to baptism. At first neither the subject, action, 
nor design of baptism was considered. The plea which 
they made was mainly against the usurpation of opinion- 
ism in producing divisions among the people of God, and 
right valiantly did they contend for a demolition of specu- 
lative theology, because of its divisive tendency. 

However, it was not long until it was found that, if they 
followed the dictum " where the Bible speaks we speak, 
and where the Bible is silent we are silent," they must 
necessarily discard some of the things they had in- 
herited, however sacred these things may have seemed 
to be in view of their associations. Among these things, 
infant baptism and affusion for baptism could no longer 
be tolerated. Hence the Campbells put into practice just 
what their teaching clearly implied. We are compelled 
to admire their honesty, and also the courage of their 
convictions which carried them forward into practice 



ORGANIC AND RECONSTRUCTION PERIOD 541 

what they announced in theory. At the same time it must 
be confessed that, when they attempted to impress this 
radical change upon the religious world, they were met 
with a stern refusal on the part of many who would per- 
haps have accepted nearly every position advocated in 
the " Declaration and Address." Of course the Campbells 
themselves, and those immediately associated with them, 
had no desire to impinge in any way upon individual 
liberty, for it was this very thing, most of all, that perme- 
ated from beginning to end the great paper which they 
had given to the world. But the men who subsequently 
came into the movement soon began to narrow its dimen- 
sions by a dogmatic interpretation which came nigh drift- 
ing the movement into a sectarianism equally as bad, if 
not worse, than that from which the movement had sprung. 
Perhaps this is only another illustration of that atavism 
which seems to prevail everywhere, and which in this case 
showed itself in a tendency to recur to the ancestral type 
of sectarianism out of which the movement sprang. We 
must not forget that progress has always been in zigzag 
courses. Sometimes to the right, sometimes to the left. 
Sometimes forward and sometimes backward. The Camp- 
bellian religious movement went forward at first, it then 
went to the right, then to the left, and finally began to go 
backward, recurring to the sectarian type which had 
cursed the world before the movement was inaugurated. 

It was just here that Mr. Errett's work was most effec- 
tive. Without going into details, it is sufficient to say 
that his advocacy did much to put the movement on the 
right basis, and to deliver it from a narrowness with which 
it was characterised when it reached the organic period 
where introspection began to take the place of aggressive 
evangelism for the conversion of the world. 

It is only fair to say, in this connection, that this sec- 
tarian tendency was both augmented and accelerated by 
the ugly opposition which the movement received. Like 
produces like is a law of grace, as well as nature. Ugli- 
ness begets ugliness, and this was especially true with 
regard to the Disciples during the middle of the first 
half of the last century. They were persecuted by their 
religious neighbours, and this persecution often drove 
them into extreme positions which they would not have 
occupied had it not been for the ugly spirit with which 



542 HISTORY OP THE DISCIPLES OF CHRIST 

they were persecuted. Everything produces after its 
kind. 

I do not stop now to discuss the probable consequence 
of this unseemly opposition, if it had not been arrested. 
Doubtless it was unavoidable at the time when it so dis- 
tinctly prevailed. It may have been the best thing that 
could have happened at that particular time. Evil some- 
times may be an important factor on the way to an un- 
mistakable good. Lord Macaulay says there was a time 
in the history of England when the Roman Catholic 
Church was practically the salvation of the people, though 
he himself was a strong Nonconformist, and consequently 
was bitterly opposed to Roman Catholicism. It is easy 
for us to find fault with the grand men who fought the 
battles of the early days, but it is doubtful if a different 
type of advocacy would have succeeded. I believe the 
movement has been guided by Providence all the way 
through, and consequently I am inclined to the opinion 
that the very thing that now looks ugly in the advocacy 
of those days was just what saved the movement from 
collapse. I cannot at present show the reasons for this 
conclusion, but I believe there are reasons of a most con- 
vincing character with respect to this very matter. 

However, at the crucial time, a new leader came to the 
front, whose mission was to lift the movement into a 
broader plain, and to a more comprehensive view. This 
leader was Isaac Errett, and right valiantly did he per- 
form this work. 

It is certainly true that, theoretically at least, the 
Campbells struck at every form of religious despotism. 
Every line of the " Declaration and Address " throbs with 
the spirit of freedom. They were especially hostile to 
human creeds, because they regarded these creeds as not 
only unscriptural, but as also fraught with danger to 
religious liberty. But one of the difficulties which met 
the movement was that many of the men associated with 
the Campbells did not seem to understand what religious 
liberty meant. Alexander Campbell was the very em- 
bodiment of hostility to theological dogmas, and hence 
he waged a relentless war upon everything like speculative 
theology. It would be untrue to say that he at least 
did not understand the true conception of the liberty for 
which he contended. In my judgment, his celebrated 



ORGANIC AND RECONSTRUCTION PERIOD 543 

reply to a lady from Lunenburg makes it evident that he 
had a very clear vision as to the spirit which should char- 
acterise the movement of which he was the most prominent 
leader. But for this very reply he was severely criticised 
by some of the men associated with him. Indeed, their 
opposition to his liberal views was so pronounced that 
at one time it looked as if there would be a conflict between 
Mr. Campbell and his legalistic friends. It must not be 
forgotten that some very illiberal elements came into 
the movement at the very beginning, and these elements 
had much to do with bringing about the reaction toward 
sectarianism. The whole movement was influenced by 
elements from at least three different sources: First, the 
Campbells themselves; second, the Christians, under the 
leadership of B. W. Stone ; and third, the Scotch Baptists, 
who more or less became associated with nearly all the 
more important churches of the early days of the move- 
ment. These Scotch Baptists had much to do with giving 
the movement the narrow caste it had at the time Mr. 
Errett began his definite work. 

Mr. Campbell's plea for the Bible and the Bible alone, 
as a sufficient rule of faith and practice, was well enough 
when legitimately construed ; but with many it meant that 
there must be practically no interpretation of the Bible 
at all. To quote the language of those days, it was de- 
clared that " the Bible said what it meant and meant what 
it said." This summary method was supposed to be con- 
clusive against every one who claimed to follow some 
interpretation of the Bible, whether that interpretation 
was in a confession of faith or anywhere else. 

Mr. Errett was not slow to see that this kind of an 
argument, though fatal to human creeds, was a dangerous 
boomerang. While it might be conclusive against author- 
itative confessions of faith it was equally conclusive 
against individual liberty. He saw that every man must 
follow the Bible as he understands it, or else he must 
blindly accept the interpretations made for him by 
others. 

I do not say that Mr. Errett discovered this important 
fact, but I do say that he called attention to it, and showed 
its consequences upon the religious movement, as no one 
else did. Really it is somewhat remarkable that this im- 
portant matter did not leap to the first place at the very 



544 HISTOEY OF THE DISCIPLES OF CHRIST 

beginning of the Campbellian reformation. It ought to 
be evident to every tyro in logical analysis that there are 
at least two Bibles in every man's house. First, the Bible 
as it really is; and second, the Bible as each man sees 
it or understands it. Practically the same may be said 
of Christ. There is undoubtedly a Christ who is the same 
yesterday, to-day, and forever; but each man's conception 
of Christ is, after all, the Christ which he follows. The 
general conception is what we may not inappropriately 
call the composite Christ, and it is an interesting inquiry 
as to the aggregate conception of Christ at the beginning 
of this twentieth century. If we could get the aggregate 
of all the conceptions of what the Christ really is in each 
individual case, we would have the composite Christ, or 
an accurate photograph embodying all the varied views 
of Him entertained by different persons. This picture 
would be a curious compound. Nevertheless, this is pre- 
cisely the vision of our great Redeemer which is needed 
in order to understand His present position in the world. 
His universality is conceded, but it must not be forgotten 
that each individual has his own picture of Christ, and 
that this differs from every other individual picture. 
Practically, therefore, there are as many Christs as there 
are individuals who have formed a conception of Him. 
What we would like to see clearly drawn is the composite 
result of the combination of all these pictures. Perhaps 
to obtain this is impossible, but an approximation to it 
is certainly within the range of human effort. We might 
reduce the individuals into several classes, and by com- 
bining these classes we might reach an approximation of 
the ideal we have before us. A mention of a few of these 
will help you to understand my meaning. The following 
groups will at least be suggestive : The Theological Christ, 
or the Christ in the Creeds; the Pictorial Christ, or the 
Christ in Art; the Emotional Christ, or the Christ in 
devotional service; The Ritualistic Christ, or the Christ 
in liturgy ; the Conventional Christ, or the Christ in social 
intercourse; the Commercial Christ, or the Christ in 
business affairs; the Political Christ, or the Christ in 
human government. This list might be extended much 
further, but the enumeration is sufficient to indicate my 
meaning. Even the Christs I have mentioned would make 
a curious composite picture, but I must leave my hearers 



ORGANIC AND RECONSTRUCTION PERIOD 545 

to work out the results as best they can. My object has 
been to indicate the diversity of conceptions, even as re- 
gards the very foundation of our faith. 

From the foregoing considerations it is evident that the 
creed question is not so easily disposed of as some have 
thought. While the reformers, with whom Mr. Errett 
was associated, did not write a creed, they came very near 
adopting an unwritten creed which would have been de- 
structive to individual liberty. Mr. Errett did as much, 
if not more, than any other man to stay this tendency, 
and he thereby helped to free the religious movement from 
the spirit of dogmatism which at one time began to show 
itself in several quarters. 

(2.) Mr. Errett did much to inculcate a better concep- 
tion of Christian Union than that which threatened to 
fasten itself upon the movement sometime after it was 
started. I have already referred to the tendency of re- 
ligious movements to revert to the very things against 
which they at first protested. The Campbellian movement 
was not an exception to this rule. At the beginning it 
was characterised by a generous catholic spirit, and its 
great plea for Christian Union was perhaps its noblest 
and most effective commendation. But following the 
course of what seems to be the law of evolution, the point 
was finally reached where the plea for Christian Union 
did not mean much more than the subjugation of religious 
parties, and their absorption into the organisation repre- 
sented by the Disciples of Christ. This was the theory 
of the Union of the Anaconda and the Rabbits. If the 
denominational Rabbits were willing to be swallowed by 
the young, vigorous, and rapidly growing Anaconda, then 
the latter was quite prepared to have Christian Union 
on those terms. But this plan did not suit the Rabbits, and 
so Christian Union did not seem to make much progress 
from the Disciple point of view, notwithstanding their 
earnest pleading for it, and the Scriptural ground of much 
of their contention. It is true that the Disciple leaders 
tried to make their plea consistent. In any case they 
were able, in the main, to demonstrate that it was at least 
Scriptural. But it did not take into consideration all 
the facts of the case. It expected too much to be accom- 
plished at once. It failed to recognise the fact that the 
apostasy was a gradual development, and that conse- 



546 HISTORY OF THE DISCIPLES OF CHRIST 

quently the return from this apostasy must necessarily 
be gradual. 

Mr. Errett soon saw that his brethren had not con- 
sidered sufficiently the genesis of denominationalism ; that, 
at least, many of them came to regard it as all bad; 
as, indeed, without anything to commend it whatever. 
Mr. Errett took a different view. He perceived that de- 
nominationalism was the result of an effort of earnest 
souls to restore the Christianity which had been lost dur- 
ing the apostasy, and which apostasy had " begun to 
work " even in the days of the apostles. He saw that grad- 
ually the Church went down into Babylon. It was not 
a sudden lapse. Step by step the downward road was 
travelled, until at last the sombre nightshade of religious 
despotism hung over the prostrate form of the Christian 
Church. With Wyclif, Luther, and their associates a 
reaction began. This was also gradual. Two or three 
important things were restored by each successive move- 
ment, until the Reformation inaugurated by the Campbells 
was reached. Mr. Errett recognised that the latter move- 
ment would have been impossible without those which had 
preceded it, and he therefore felt that a great deal was due 
to such men as Wyclif, Luther, Calvin, Wesley, Knox, 
and others, who had been pioneers in bringing the Church 
out of the apostasy. He did not believe that they had 
accomplished everything that was needed to be done, but 
he was quite prepared to give them full credit for having 
done a great deal. The respective movements which they 
represented had crystallised into denominations, but 
these even held to much of the truth for which he and his 
associates contended. He made these points of agreement 
the starting point for Christian Union, rather than a 
sharp discussion of differences which could only tend to 
separate him and his brethren more widely from the de- 
nominations into which Christendom was divided. He 
held strongly to the notion that the union movement, with 
which he was identified, could be advanced more easily 
and certainly by emphasising points of agreement, than 
by emphasising points of difference. He did not believe 
that the denominations occupied the best ground, or advo- 
cated the best Scriptural views of the Church or its gov- 
ernment. Still, he believed that the best way to secure 
Christian Union was by recognising all the good that was 



ORGANIC AND RECONSTRUCTION PERIOD 547 

in these denominations, and then trust to " sweetness and 
light " for a fuller vision of the whole truth. He further- 
more believed that Christian Union could not be attained 
except by gradual approaches, and consequently he advo- 
cated co-operation with all the Christian forces as far 
as this could be done, without sacrificing principle, as a 
preliminary step to a better understanding, and to reach 
finally the one foundation of Apostles and Prophets, Jesus 
Christ Himself being the chief cornerstone. In short, 
he did not believe that Christian Union could be accom- 
plished by a sort of tomahawk system of advocacy. His 
notion was to contend for the truth, the whole truth, and 
nothing but the truth, but to recognise this truth whenever 
it was found, even though it might be associated with 
much that was not true. 

He saw clearly the fact that the denominations already 
existed. They were in possession of the field. They held 
much in common with the faith of the Disciples, though 
in some things they occupied a very different position. 
Nevertheless these denominations had to be reckoned with 
and could not be remanded to the mother of harlots with- 
out doing them great injustice, and at the same time 
proclaiming his own brethren as a narrow proscriptive 
sect. He believed, therefore, that it was wiser and better 
to recognise these denominations as partial growths of 
the true Church out of the apostasy which had so univer- 
sally obtained during the Middle Ages. He did not re- 
gard this concession as justifying denominational organ- 
isations ; it only suggested the toleration of these until all 
could see their way to accept the higher ground to which 
the Campbellian movement invited them. In the mean- 
time, he believed that to cultivate a friendly spirit with 
respect to these denominations, and to co-operate with 
them in every possible way, would hasten to their absorp- 
tion into the one family of the living God where all are 
brethren. 

Undoubtedly this was a somewhat new point of view 
from which to consider the question of Christian Union. 
It evidently recognised the doctrine of evolution, though 
it is possible that Mr. Errett and those associated with 
him did not perceive this fact; nor did they for a moment 
recognise the legitimacy of denominationalism ; at any 
rate they certainly did not recognise the continued legiti- 



548 HISTORY OF THE DISCIPLES OF CHRIST 

macy of a divided Christendom. They did, however, admit 
that the position of the religious movements, to which 
reference has been made, were well enough when -first 
taken. It was then perhaps impossible to do any better; 
but Mr. Errett contended that it was worse than folly 
to rest in this partial development whenever it was 
possible to reach a higher position where the Apostolic 
Church could be restored in its faith, doctrine, and life. He 
argued that these denominations were only justifiable, if 
justifiable at all, just as long as it was impossible to reach 
any higher ground; but he believed also that the ground 
which had been reached should be used honestly as a basis 
from which to reach the higher ground of the ideal Church, 
or the Church distinctly portrayed in the New Testament 
Scriptures. He claimed for the movement with which 
he was identified that it aimed to represent this higher 
position, and consequently he felt the time had come 
when denominationalism ought to be given up, and when 
all who love our Divine Lord in sincerity and truth should 
stand together and contend earnestly for the faith once 
for all delivered to the saints. 

Surely this great plea which he made for truth in the 
love of it, for union in the reasonableness of it, and for 
the conversion of the world as the result of it, was worth 
all it cost to advocate it. This position I believe is 
impregnable. It will stand against all assaults. Further- 
more, I believe that the time has now come when de- 
nominationalism should be given up. However justifiable 
it may have been for a time, there is no good reason why 
it should be continued, and there are many good and 
excellent reasons why it should be abandoned. There are 
also many signs that indicate that this is the feeling of 
the best men and women to be found in all of these re- 
ligious parties. 

In view of this fact, why should the Protestant churches 
still occupy the low ground of sectarianism when it is 
now possible for them to step up higher? As well might 
an army refuse to march forward after a number of battles 
have gained for it the best strategic position. 

Suppose a general is commanded to capture a strongly 
fortified citadel. He goes up near enough to make an 
observation, and finds that he cannot storm it. He at 
once begins a series of what military men call " parallel 






ORGANIC AND RECONSTRUCTION PERIOD 549 

approaches." He plants some guns in the most favourable 
position that can be obtained, and opens fire upon the 
fortress. His guns do some execution, but not a great 
deal. But he " keeps the enemy employed," and is thereby 
enabled to secure for his men a more favourable place 
from which to operate. 

He now pulls his guns up higher and closer, and begins 
to fire from the advanced position with decidedly better 
effect than before. Still he does not capture the strong- 
hold. But with the advantages he now possesses, he is 
soon able to gain a platform from which he can almost 
command the works of the enemy. He immediately pulls 
up his guns to this higher ground, and, under their cover, 
is enabled to gain a point where he is thoroughly master 
of the situation. Now what would you say of him if 
he were to keep his guns and men at the first, second or 
third positions? I think you would say he would act 
very unwisely; and so he certainly would. But like a 
competent general, that he is, he brings all his forces up 
to the highest and best point from which to operate, and 
from this commanding position makes short work of 
the business before him. 

Now this illustrates the relative value of what has been 
accomplished by the religious movements of the past. The 
Protestant organisations have fought through many ter- 
rific battles, and gained some splendid victories ; and these 
victories have generally secured more advantageous re- 
ligious positions — positions which enabled the hosts of 
God to come nearer and nearer the Divine platform, and 
to more thoroughly command the enemy's works. And 
now, just as the highest and most favourable point is 
within reach, from which it will be possible to demolish 
the very citadel of sin itself, and proclaim union and 
peace to our present divided and troubled Zion, is it not 
worse than folly to continue in the old denominational 
positions where little more can be accomplished than has 
already been done? 

If such a position, as that indicated, is attainable, surely 
all who love the Lord Jesus Christ should heartily work 
for it, for this alone will bring us to the " unity of the 
faith," and give the answer to the Saviour's earnest prayer, 
when He said : " Neither pray I for these alone, but for 
them also who shall believe on me through their word; 



550 HISTORY OF THE DISCIPLES OF CHRIST 

that they all may be one, as thou, Father, art in me, and 
I in thee, that they also may be one in us ; that the world 
may believe that thou hast sent me." 

(3.) Mr. Errett's work contributed largely to a better 
conception of the Church and its responsibilities. During 
the years preceding his advocacy the reformers had been 
mainly concerned in preaching the Gospel and converting 
the people. At first the movement was distinctly and 
emphatically evangelistic. It was a proclamation of good 
news to the people, not only with respect to religious 
freedom, but with respect also to freedom from sin. The 
early advocates who led the movement gave little attention 
to the Church in its organisation and work. Of course 
this part of the movement was not entirely neglected, but 
it did not receive the consideration which was necessary 
in order to hold the ground that was gained. Even when 
Church matters came under discussion, very little prog- 
ress was made, for the reason that it was difficult to lift 
the discussion up to a high plane. Very few of the men, 
who had been so fully absorbed in what was called " first 
principles," were able to move forward to " second prin- 
ciples," without involving themselves with impracticable 
definitions which stood right in the way of Christian 
progress. The whole movement of the Disciples involved 
at least three things: 

(a.) A movement back to the personal Christ; or, as 
I prefer to state the case, a movement forward to Him, 
as contra-distinguished from the theological Christ. It 
was believed that this would give to the world again 
the true faith. 

(b.) A movement back to the inspired Apostles, who 
were regarded as Christ's vice-gerents on earth, and 
through whom the Holy Spirit carried on and further 
developed the work which Christ " began both to do and 
teach " while He was on earth in the flesh. It was be- 
lieved that this would give the world again the true Gospel, 
in its facts, commands, and promises. 

(c.) A movement back to the New Testament Church, 
the Divine ideal Church, not the Church of ecclesiastical 
history. It was believed that this would solve all the 
questions of our social environment, and would ultimately 
result in the conversion of the world to Christ. 

It was the last of these movements which enlisted much 



ORGANIC AND RECONSTRUCTION PERIOD 551 

of the attention of Mr. Errett. He saw that this was the 
weak point in the Reformation to which he was devoting 
his energies. He saw, furthermore, that this was pre- 
cisely the point which was most difficult to strengthen. 

Men are not usually very sensitive when the wrongs 
of others are being corrected, but when their own wrongs 
are under consideration, then it is that they begin to 
show signs of restlessness, if not stubbornness. While 
labouring for the restoration of the primitive faith and 
the primitive Gospel, the Disciples found themselves prac- 
tically of the same mind in regard to one another, and 
whatever conflict they had was with the denominations 
and the world; consequently there was little or no friction 
among the brethren in the earlier days of the Reforma- 
tion. But by and by it became necessary to turn the 
light of the Bible and experience upon the churches them- 
selves, and this at once revealed the fact that much re- 
mained to be done before these could be regarded as in 
harmony with New Testament teaching. 

But this was not all. There were many things con- 
stantly coming up concerning which there was no specific 
direction in the Bible. These had to be decided by re- 
ferring them to general principles, and what was called 
the " law of expediency." It is just here that some sharp 
and vigorous discussion was precipitated among the Dis- 
ciples themselves. Mr. Errett led the forces of progress. 
He advocated a forward movement all along the line. He 
felt that the churches had been so long and so constantly 
engaged in a conflict with the denominations, concerning 
the first two points included in the reformatory movement, 
that they had largely neglected their own development, 
and especially had they failed to provide ways and means 
for both spiritual culture and an aggressive attack upon 
the heathen world. 

Not a few of the brethren were extremely sensitive to 
any change in the established order of things, with respect 
to their church life. Some of them resisted the demand 
for a forward movement, and persistently called for a 
" thus saith the Lord " in order to justify the most trivial 
changes in the practice of the churches. So vehement 
were some of these in denouncing what they were pleased 
to call " innovations " that they practically made progress 
an epithet and efficiency a crime. 



552 HISTORY OF THE DISCIPLES OF CHRIST 

There is nothing so easy as to float with the current, 
but sometimes our floating with the current is wholly 
owing to an illusion. The eye is easily deceived, and 
hence the old Latin proverb — ne crede color i — has in it 
a very suggestive truth. We certainly should not trust 
too much to appearances. I was once standing on the 
Thames embankment, looking over the stone wall which 
bounds the walk along the river. The ice was breaking 
up in the river, and was moving at a rapid rate with the 
tide. By an optical illusion it seemed that the ice was 
not moving at all, while I was moving swiftly in the very 
opposite direction. Nothing could have been more com- 
plete than this illusion, and I had to remove my point of 
view before the spell was broken. So it is with respect 
to many things in our present environment. The direc- 
tion we are going is determined wholly by the standpoint 
which we occupy. When we have the courage to move 
our standpoints we then, for the first time, realise that 
we have been labouring under an illusion. 

The traditionalists who opposed Mr. Errett imagined 
that they were moving right along in the line of true 
progress, and that every one else was standing still, or 
else going back to sectarianism. It probably never oc- 
curred to these earnest souls that they were standing still 
and the progress which they noticed was wholly owing 
to the motion of those whom they opposed. This often 
happens in our experience. Some men never move except 
when they are carried along by others. In any case it 
cannot be denied that a change of standpoint has brought 
many of the " super-sound " men to entirely reverse their 
former understanding of things; and no one perhaps was 
more influential in bringing about this change than the 
subject of this sketch. 

But I must now conclude this already extended notice 
of our distinguished brother, whose life and work wrought 
so mightily upon the religious movement with which he 
was identified. Isaac Errett is no longer with us in flesh, 
but his work remains as a monument to his foresight and 
devotion to the principles which he advocated. Like all 
great men, he thought in advance of his age. He saw 
much and felt much that he did not even advocate. He 
knew that his brethren could not bear all that he had in 
his heart to say to them. He was too conservative on 






ORGANIC AND RECONSTRUCTION PERIOD 553 

one side to allow the expression of some things of his 
highest conception. Nevertheless, the seed-truths which 
he planted are already bearing abundant fruit in educa- 
tion, missionary work, spiritual development, etc., among 
the brethren whom he so ardently loved. 

In closing this address, I should like to indulge in some 
personal reminiscences, but I fear this would consume 
too much time, for I have already trespassed upon your 
patience ; but I cannot see how I could have said less, and 
at the same time done justice to this occasion. Many of 
the people who are gathered here now knew him inti- 
mately; but perhaps few, if any one, knew him as I did. 
He was an elder in the church for many years where I 
was pastor. I had the honour to succeed him in Detroit, 
and was also intimately associated with him in literary 
work. In all these relations he was more than a brother 
to me. I was with him during his visit to the Orient, 
and was a personal witness of the accident which doubtless 
cost him his life. He was always a hero, never com- 
plaining, even when he had great cause for complaint. 
He bore the ugly criticisms of even his brethren without 
retaliation. Like his Divine Master, when he was reviled, 
he reviled not again. Let us be thankful that such a 
man lived and wrought in this great world of ours, and 
that his influence will continue to be a perpetual help 
in carrying on the great principles of the Reformation to 
which he devoted his life. 

In the language of Matthew Arnold, we can truly say: 

" No, No ! The energy of life may be 
Kept on after the grave, but not begun; 
And he who flagg'd not in the earthly strife, 
From strength to strength advancing — only he, 
His soul well-knit, and all his battles won, 
Mounts, and that hardly, to eternal life." 



CHAPTER XXI 

NEW PAPERS AND NEW PLANS 

PRIOR to the death of Mr. Campbell the enemies of 
the Disciple movement constantly predicted that it 
would go to pieces when he ceased to be its leader. 
They contended that his strong personality and distin- 
guished leadership made the movement a success during 
his lifetime, but that it would utterly fail as soon as this 
directing force ceased to exist. 

But these critics all proved to be false prophets. The 
very opposite of what they predicted actually happened. 
When the Disciples realised that their great leader had 
fallen, instead of becoming utterly disorganised, they im- 
mediately began to come closer together, and to prepare 
for such a definite organisation and co-operation as would 
compensate largely for the loss they had sustained. From 
this time forward they did not seek for the leadership of 
any man. Mr. Campbell's mantle fell on no one. Indeed, 
there was no one who could take his place. Truly it has 
been said that " Atlas had gone to the Hesperides, and 
there was no one left to hold up the skies. Ulysses had 
departed on his wanderings, and there was none strong 
enough at Ithaca to bend his matchless bow." No one 
assumed to take Mr. Campbell's place, for no one felt 
that he could wear Mr. Campbell's armour. Nevertheless, 
there were a few men to whom the brethren looked for 
special help in their time of need. Isaac Errett was one 
of these ; Benjamin Franklin was another ; tJiere were also 
others, but the two mentioned were editors of the two lead- 
ing journals devoted to the advocacy of the Disciple plea, 
and consequently they occupied an influential position 
which no one else held at this time. The Millennial Har- 
binger was still continued with Professor C. L. Loos as 
co-editor, but owing to the rising power of the two religious 
weeklies, viz., Christian Standard and American Christian 
Review, the Harbinger, being a monthly magazine, de- 
creased in its circulation, and ceased to be the influential 

554 



NEW PAPERS AND NEW PLANS 555 

power it once was. However, it was conducted with great 
ability and in a noble spirit by its distinguished editors. 

In addition to the older men, both of the first and second 
generations, a number of strong, earnest, and influential 
workers among the younger men had now to be reckoned 
with. Some of these were preachers, some educators, and 
others editors, and not a few business men who furnished 
the sinews of war. Only a few of these can be mentioned 
now, and some of them had already been prominently 
identified with the movement for several years. How- 
ever, it is well to include them among the most prominent 
men connected with the movement during the latter part 
of the sixth decade of the nineteenth century: 

President W. K. Pendleton, President Kobert Milligan 
(who had recently been elected President of Bacon 
College, at Harrodsburg, Ky.), Professor Eobert Rich- 
ardson, Isaac Errett, Benjamin Franklin, William 
Baxter, Tolbert Fanning, J. W. McGarvey, Professor 
Robert Graham, Professor C. L. Loos, Professor A. R. 
Benton, Dr. L. L. Pinkerton, Moses E. Lard, L. B. Wilkes, 
Joseph King, W. H. Hopson, O. A. Burgess, A. I. Hobbs, 
Thomas Munnell, W. A. Belding, J. S. Lamar, R. L. Cole- 
man, A. E. Myers, J. S. Rowe, J. K. Hoshour, W. J. Petti- 
grew, Jonas Hartzell, W. D. Carnes, F. M. Green, John 
Augustus Williams, J. K. Rogers, John I. Rogers, W. C. 
Rogers, John S. Sweeney, J. C. Reynolds, T. A. Cutler, Dr. 
S. E. Shepherd, Harrison Jones, Elijah Goodwin, Love H. 
Jemeson, H. R. Pritchard, John Shackleford, T. P. Haley, 
Henry H. Haley, Alexander Proctor, I. B. Grubbs, G. W. 
Longan, Henry T. Anderson, T. W. Caskey, B. W. Johnson, 
J. H. Garrison, H. W. Everest, David Lipscomb, A. G. 
Thomas, Jabez Hall, John A. Brooks, D. R. Lucas, George 
Plattenburg, D. R. Vanbuskirk, Robert Moffett, D. R. Dun- 
gan, W. L. Hayden, J. D. Pickett, L. L. Carpenter, B. A. 
Hinsdale, H. H. White, and a host of other still younger 
men, some of whose names will be mentioned in the subse- 
quent history. 

It will be seen by this list of noble men (some of whom 
may be almost classed with the pioneers, but whose names 
are repeated here because they were at this time still 
actively engaged in their respective fields of labour), that 
the Disciples had at this time a very strong force of dis- 
tinguished advocates, and as these were mainly working 



556 HISTOKY OF THE DISCIPLES OF CHRIST 

together harmoniously, and as most of them had a clear 
vision of the new day upon which the movement had 
entered, it is not surprising that the movement began 
to take on new life and to go forward with rapid strides. 

It is true that there were some drawbacks. The ghost 
of the organ question kept coming up, and even the right 
of missionary societies to exist became a prominent ques- 
tion for discussion during this period. Of course this only 
shows, what has already been mentioned, and what is 
distinctly indicated in all history, viz., that progress is 
never in straight lines. Sometimes it is backward, and 
in the present case the reactionary movements which took 
place were, in the long run, advantageous to final progress. 
These served to clear the atmosphere; to fix definitely the 
real principles, and to define clearly the methods that 
were best for effective work. The discussions were gen- 
erally very able, and when this period was passed there 
was never much encouragement to raise these questions 
again. Where united action could not be secured, no 
particular effort was made, after this, to convince those 
who still held out against what most of the Disciples 
believed legitimate progress. But there were those who 
believed that the whole success of the Disciple movement 
depended upon some of the issues that were raised during 
these controversies. In fact, it was a time when some 
were disposed to quote Paul's remark that " without con- 
troversy great is the mystery of godliness," with special 
emphasis on the word " controversy," as meaning discus- 
sion without end. 

Sometime before this it was thought generally that the 
question of organs and missionary societies was prac- 
tically settled, but the belligerent spirit of the war seemed 
to have been transferred to the religious sphere, and for 
a few years after the war closed the organ question, es- 
pecially, held a prominent place. 

Meantime, in 1869, a new journal was started, entitled 
the Apostolic Times, with the following statement in 
the prospectus : " To the primitive faith, and the primitive 
practice, without enlargement or diminution, without in- 
novation or modification, the editors here and now commit 
their paper and themselves with a will and purpose, in- 
flexible as the cause in whose interest they propose to 
write." Five editors were announced, viz., Moses E. Lard, 






NEW PAPERS AND NEW PLANS 557 

Robert Graham, Winthrop H. Hopson, Lanceford B. 
Wilkes, and John W. McGarvey. This was truly a for- 
midable array of talent. These men were unquestionably 
devoted to the cause. They were every way worthy to 
carry out the proposal in their prospectus. The only 
difficulty was that of determining just what the primitive 
faith and primitive practice were. These men thought 
they knew exactly just what they were aiming to do, and 
the paper became itself almost as belligerent as the Civil 
War had been which had recently closed. 

The following incident will illustrate the faith that 
these men had that their paper would have a very wide 
circulation, and would neutralise the liberal tendencies 
of the Christian Standard, edited by Isaac Errett. Just 
before the first issue of the Times appeared, one of these 
editors remarked to an experienced journalist that a paper, 
with five such names as the Times would display as edi- 
tors, could not possibly fail. He continued (without in- 
cluding himself) it was safe to say that no paper in all 
the land could boast of such an array of talent in its 
management, and furthermore, the personal influence of 
these men would itself secure a very large subscription 
list. The journalist shook his head, and then asked the 
embryo editor how many copies of the paper he supposed 
would be taken by his own personal friends simply be- 
cause he was one of the editors. The editor hesitated 
for a moment and then replied : " Of course I do not know, 
certainly, but I should say at least several thousand." 
" Well," said the journalist, " you sit down and count up 
the friends that you can be sure will take it on account 
of your personal relations to it, and when you have counted 
all you can remember, I will venture the prediction that 
you cannot find a hundred. Indeed, it is doubtful if fifty 
will take it from personal considerations. Probably 
twenty-five would be a safe guess with respect to this 
matter. Then after the first year these twenty-five will 
not take it unless the paper pleases them. People do 
not take a paper to please the editor, or because they are 
special friends of the editor. They take a paper because 
it pleases them, and when it ceases to do this, they im- 
mediately drop the paper. You have five editors. The 
most you can claim for this phalanx of personal power 
is a few people will take the paper from personal con- 



558 HISTORY OF THE DISCIPLES OF CHRIST 

siderations, but the number will not exceed 500, and that 
is, in my judgment, entirely too liberal an estimate. Still, 
I will grant that 500 subscribers will take the paper the 
first year in deference to the personal esteem which they 
have for the editors. At the end of that year, nearly 
all of these will feel they have discharged their personal 
obligation, and will immediately discontinue the paper, 
unless it is a paper they want on account of its intrinsic 
value." 

It is needless to say that the editor regarded this jour- 
nalist's estimate of the matter as wholly wrong, but the 
subsequent history of the paper really demonstrated that 
he was entirely right. The paper was conducted with 
much ability, considering its number of editors. What 
the editor just quoted regarded as its strong point was 
really its weak point. The paper turned out to be nearly 
all editor. It was made up chiefly of editorials on con- 
troversial questions, and was virtually killed by the weight 
of its own talent. It lacked variety and scope, and above 
all adaptation to the wants of hungry souls. The result 
was it had to struggle for an existence, and finally changed 
hands, and kept on changing hands and title until at last 
it died the death of the righteous. It was good, but 
too good. It was straight from the shoulder, but it was 
not in touch with the demands of the age, and while its 
hewing to the line made the chips fly, most of these flew 
in the face of the editors themselves. 

Meantime Lard's Quarterly, to which reference has al- 
ready been made, ran its course and its editor was trans- 
ferred to the Apostolic Times. This Quarterly contained 
some very able articles, but for some reason it did not 
appeal to a large class of readers. Its spirit was very 
much the same as that which soon possessed the Apostolic 
Times. 

But now another quarterly, viz., the Christian Quar- 
terly, was launched, which was of a different type. The 
first number of this was issued in January, 1869. Its 
spirit was somewhat different from that which had char- 
acterised Lard's Quarterly. In its advocacy it covered a 
wide field, but its main contention was for a liberal in- 
terpretation of the Disciple movement and a support of 
all worthy enterprises in the interests of that movement. 
However, it was not specially controversial. Indeed, it 



NEW PAPERS AND NEW PLANS 559 

refused to admit distinctly controversial articles, espe- 
cially when they were in reply to other articles that had 
appeared in its pages. It was not a forum, but a broad, 
liberal platform where the best talent could say the things 
that were supposed to be needed. 

In referring to this quarterly, Dr. Frederick D. Power 
says: 

« From 1869 to 1876 W. T. Moore edited at Cincinnati this 
excellent journal. It is safe to say that for wise editorial 
management, for the ability and learning of its contributors, 
for the timeliness and vigour of its articles, for the thorough- 
ness and usefulness of its book reviews, for general intellectual 
and mechanical make-up and widespread literary and religious 
influence, it was superior to anything of the kind ever issued 
by the Disciples. Lard's Quarterly is remembered, the Quar- 
terly Review, the New Christian Quarterly, and other ventures, 
but the Christian Quarterly for dignity, efficiency, and quar- 
terliness, has not been surpassed. During its whole career 
Mr. Pendleton was associated with Mr. Moore in its editorial 
management and contributed to its columns some of his best 
work." * 

The Christian Quarterly undoubtedly did produce a 
favourable impression from the very first issue. The press 
everywhere gave it the highest praise. The New York 
Independent, which was then at the acme of its fame and 
influence, stated frequently that the literary reviews of the 
Quarterly were better than those in any other periodical 
of the country. The Quarterly was also noticed favour- 
ably in Europe; one German paper, published in Leipsic, 
declared that it was the only American magazine worthy 
of notice in its columns. 

These facts are stated because they suggest very im- 
portant matter. It certainly must be regarded as re- 
markable that a periodical, representing so young a re- 
ligious people, historically considered, as the Disciples 
were at that time, and also a people who had given very 
little special attention to literature, should produce a 
quarterly magazine which was regarded, during the whole 
time of its existence, as superior to any other magazine 
of its kind published in America. This can be accounted 
for only on the ground that the plea which the Disciples 
make is fresh and free, and contains the possibilities of 
a literature wholly untrammelled by the traditions of the 

* " Life of W. K. Pendleton," p. 384. 



560 HISTORY OF THE DISCIPLES OF CHRIST 

past, and in perfect sympathy with the needs of the present 
and the hopes of the future. It was not on account of 
any superior ability in the articles it contained, but rather 
in their newness, and freeness, and adaptation to the re- 
ligious, social, and civic tendencies of the age. It was 
practically a revelation to many of the best minds of the 
country, and it is believed it did a worthy work in bring- 
ing the plea it advocated before these minds. 

There were other papers about this time which came 
into existence. The Gospel Echo, edited by the young and 
rising advocate of the Disciple plea, J. H. Garrison, was 
full of missionary zeal, and at once became a stalwart 
helper in the missionary cause. Another paper, entitled 
The Christian, was under the management of T. P. Haley, 
G. W. Longan, Alexander Proctor, A. B. Jones, B. H. 
Smith, and George Plattenburg. These two papers were 
shortly united, and the union paper was issued from St. 
Louis. A monthly, entitled the Evangelist, was issued 
in Iowa, which also supported earnestly the missionary 
societies. 

But with all the help derived from these sources, as 
well as from other sources not mentioned, the American 
Christian Missionary Society seemed to be losing ground, 
and was very inadequately supported. Mr. Franklin, 
with his paper behind him, threw himself practically in 
opposition to the Society, and in this he was supported 
by other men and papers of less note. Finally it was 
decided to make some changes in the constitution of the 
Society, where had been pointed out the most objection- 
able features. But these changes did not seem to satisfy 
the opponents. It was strongly contended that all so- 
cieties, such as the American Christian Missionary So- 
ciety, were simply human institutions, for which there is 
no authority in the Word of God. This plea was easily 
made popular. It at once exempted Disciples from any 
obligation to contribute funds to the support of the So- 
ciety, and it was not difficult to persuade many that in 
withholding their funds from the Society they were doing- 
God's service. An appeal to selfishness usually smothers 
all reason, and at any rate it helps to interpret the Bible 
so that every man's money can stay at home. Truly has 
Tennyson said : 

" The jingle of the guinea helps the hurt that honour feels." 



NEW PAPERS AND NEW PLANS 561 

This was undoubtedly a crucial time in the history of 
the movement. The stoutest, bravest, and most faithful 
almost lost heart. But it was the darkest hour just 
before day. It simply illustrates one of those backward 
tendencies which are sure to manifest themselves here and 
there in every progressive movement. It was a time of 
testing ; but it was a time also of clearing the atmosphere 
of certain disturbing elements which were all the time 
threatening cyclones. 

In 1869 a reaction from this state of things definitely 
began. The course of the American Christian Missionary 
Society is here followed because it was the only organ- 
isation at that time through which the Disciples, in a 
general way, made history. This Society held a semi- 
annual meeting in May of the year mentioned, and during 
this meeting it became evident to those in attendance that 
something definite ought to be done to relieve the anxiety 
of the situation, and bring a hearty support in contribu- 
tions to the Society's funds. 

Just here it is well to quote from a historical ad- 
dress delivered by President W. K. Pendleton with re- 
spect to the origin and final passage of what has 
been called " The Louisville Plan." President Pendleton 
says: 

This plan, as we so well remember, was adopted at Louis- 
ville, in October, 1869. It grew out of the wear and tear of 
a protracted prejudice against the organisation of the society. 
Bro. Franklin's assurance in 1857, when he was Corresponding 
Secretary, that this prejudice had considerably abated under 
his counteracting labours, justified a prophecy that the Society 
would soon rise above its influence altogether, at least with all 
who did not plead objections as a cloak for their covetousness. 
But this prophecy had proved false. The prejudice still mur- 
mured against us. " The organisation is not Scriptural ; it 
is not founded upon the Churches. It is in no organic sense 
representative of the Churches." These objections and in- 
ferences from them, were conscientiously urged by some, and 
with much severity and denunciation by others. In May, 1869, 
the Society held a semi-annual meeting in the city of St. Louis, 
Missouri, and here the effects of disagreement on this great 
subject were painfully felt by many of the truest friends to 
missions in the convention. And so it came to pass that at a 
recess in the sessions for dinner, W. T. Moore proposed to your 
speaker, that we should take a walk and talk the matter over. 
The result was a motion before the Convention, offered by 
Bro. Moore, to refer this whole matter to a committee. The 



562 HISTORY OF THE DISCIPLES OF CHRIST 

resolution read : " That a Committee of twenty be appointed 
to take into consideration the whole question of evangelisation, 
and report, if possible, a Scriptural plan for raising money and 
spreading the Gospel; said committee to report at the Louis- 
ville meeting in October next." This resolution was adopted 
by the Society. In order to secure the largest measure of 
harmony and the fullest representation of the entire brother- 
hood, the members of this committee were chosen with the most 
careful consideration, and from all States that had been active 
in their interest in the cause of missions. In addition to this, 
the State Missionary Conventions were requested to send 
delegates to act with this committee in preparing the plan 
sought for. 

The members of the committee of twenty, appointed at St. 
Louis, were W. T. Moore, Ohio; W. K. Pendleton, West 
Virginia; Alex. Proctor, Missouri; W. A. Bel ding, New 
York; R. R. Sloan, Ohio; Enos Campbell, Illinois; T. 
W. Caskey, Mississippi; Isaac Errett, Ohio; J. C. Rey- 
nolds, Illinois; J. S. Sweeney, Illinois; Joseph King, Penn- 
sylvania ; Robert Graham, Kentucky ; G. W. Longan, Missouri ; 
Benjamin Franklin, Indiana; W. D. Carnes, Tennessee; C. 
L. Loos, West Virginia; J. S. Lamar, Georgia; and A. I. 
Hobbs, Iowa. 

The delegates appointed by State Missionary Conventions 
to act with this committee were A. E. Myers, West Virginia; 
D. R. Dungan, Nebraska; Winthrop H. Hopson, Kentucky; C. 
G. Bartholomew, Indiana; A. B. Jones, Missouri; W. L. Hay- 
den, New York; Edwin A. Lodge, Michigan; O. Ebert, Michi- 
gan; N. A. Walker, Indiana; I. B. Grubbs, Kentucky; S. E. 
Shepherd, Ohio ; P. Blaisdell, Massachusetts, and J. W. Butler, 
Illinois. 

This movement was made in the most sincere and trustful 
spirit of compromise. It was a sacrifice on the part of many 
to the feelings and judgment of others in the desire to satisfy 
their theoretical objections and to conciliate their prejudices. 
The Committee met in Louisville and spent some days in prep- 
aration of the report, after having had the matter for months 
before under personal consideration and advisement. They 
were a body of the ablest men among us. I felt strong in the 
strength of our chiefs, when I stood among them in council. I 
think we realised the situation and felt both its responsibility 
and its difficulty. But we went at the work prayerfully, hope- 
fully, and courageously. The whole theory of the plan was 
clearly grasped, and every detail was analysed, criticised, and 
adjusted, till the whole stood before us clear, consistent, Scrip- 
tural, and satisfactory. It was an earnest and a careful work. 
I shall never forget the labours of the night which you, Bros. 
Errett, and Moore, and Munnell, and myself, spent on it. We 
had talked it all over and agreed about the substance of it in 
committee of the whole, when it was referred to us to put 
into proper shape and order and expression. We had only a 



NEW PAPERS AND NEW PLANS 563 

night in which to do it. We met in an upper room of the 
hospitable home of Winthrop H. Hopson, and there wrestled 
all night for the inspiration and the wisdom and the wit which 
we needed. Morning came and with its light the end of our 
toil and counsel. We were satisfied and bore our work back 
to the committee — and so it went to that convention, the 
grandest we have ever had. 

As this plan occupies a prominent place in the history 
of the Disciples, it is thought well to quote the whole 
plan, as it was passed by the Convention: 

As a basis for any acceptable and efficient system of co- 
operation, there must be assumed some well defined and gen- 
erally accepted facts and principles. We therefore submit, 
first of all, the following propositions of this class as the basis 
of the plan which we recommend. 

1. The conversion of sinners, while it is the work of God, is 
at the same time a work ordained to be accomplished through 
human instrumentality. 

2. The accomplishment of all the philanthropic purposes 
contemplated in the religion of Jesus — the realisation of all 
its benevolent designs — is likewise to be sought through human 
instrumentality. 

3. The Gospel is the power of God unto salvation to every 
one that believes. Rom. i : 16. 

4. This Gospel must be preached since it " pleased God by 
the foolishness of preaching to save them that believe." I. Cor. 
i:21. 

5. The work of preaching the Gospel is committed to Chris- 
tians — the disciples were to be taught to observe all things 
that the apostles should deliver to them. Individually they 
were to shine as lights in the world, holding forth the word of 
life (Phil, ii : 16), but especially in their united capacity, as 
the Church of the living God were they to be the pillar and 
ground of the truth (I. Tim. iii : 16 ) , and to exhibit such a 
divine unity and harmonious co-operation as would lead the 
world to believe in Jesus. John xvii : 21. 

6. The obligation to preach the gospel being thus laid upon 
every disciple, he is sacredly bound, in honour to the charge 
committed to him, to make known the unsearchable riches of 
Christ 

7. The way in which this is to be done must depend much on 
circumstances. In the New Testament we have: — 

(a) Individual Christians going forth preaching the Word. 
Acts xiii : 4. 

(b) Single churches sending out preachers, as the Church 
at Jerusalem sending Barnabas — Antioch sending Barnabas 
and Paul. Acts xi : 22, xiii : 1-3. 

(c) Churches uniting to recommend a young man for mis- 
sionary work. Acts xvi : 1-4. 



564 HISTORY OF THE DISCIPLES OF CHRIST 

8. While there is no record of associations of churches or 
of representatives of churches to exercise dominion over the 
faith of any, there are examples of representative action and 
co-operation of churches in works of benevolence, requiring 
combination of resources ; and hence, there were messengers of 
the churches, to whom this work was delegated. I. Cor. xvi : 1. 
II. Cor. viii : 18-24. 

9. The extent and manner of this co-operation were governed 
by the emergency — two churches joining to send out a mis- 
sionary — all the churches in a province entering into hearty 
co-operation to provide for the poor saints in a land of famine. 
It is, therefore, Scriptural that the churches of a district, state, 
or nation should unite in such co-operation, whenever the cir- 
cumstances render it advisable. 

A wise economy, a proper regard to harmony, a due respect 
to the business experience of all workers in the line of religious 
and benevolent enterprise leads to the conclusion that in a 
great country like ours, with Christian brotherhood numbering, 
it is thought, more than half a million, and spread over im- 
mense territories without the possibility of developing their 
resources, except by some general system of co-operation 
clearly defined and generally accepted, it is highly desirable 
that such a plan should be adopted, not as a bond of fellow- 
ship, but as a voluntary and hearty combination of means by 
which the strong may assist the weak, and all possible re- 
sources be drawn out to further the philanthropic designs of 
the Gospel of the grace of God. And since well known com- 
plications in our missionary work have existed for years, 
arising from our three-fold system of general State and Dis- 
trict Societies having separate financial systems, independent 
of each other, and often conflicting in their operations, we, 
therefore, recommend: 

1. That there be one uniform financial system to secure the 
means for missions both at home and abroad. 

2. That to render this efficient there be: (a) A General 
Board and Corresponding Secretary, (b) A Board and Cor- 
responding Secretary for each state to co-operate with the 
General Board, (c) District Boards in each state and a 
Secretary in each district, whose duty shall be to visit all the 
churches in his district and induce them to accept the mis- 
sionary work as a part of their religious duty. 

3. There shall be an annual convention in each district, the 
business of which shall be transacted by messengers appointed 
by the churches ; an annual convention in each state, the busi- 
ness of which shall be conducted by messengers sent by the 
churches of the state, it being understood, however, that two or 
more churches, or all the churches of a district, may be repre- 
sented by messengers mutually agreed upon; and an annual 
General Convention, the business of which shall be conducted 
by messengers from the state conventions. 

4. The General Convention shall annually appoint nine 



NEW PAPERS AND NEW PLANS 565 

brethren, who, together with the corresponding secretaries of 
the states and the presidents of the state boards, shall consti- 
tute a General Board, who shall meet annually to transact the 
general missionary business and appoint a committee of five to 
superintend the work in the intervals between their annual 
meeting. 

5. It shall be the duty of the General Board and corre- 
sponding secretary to provide for and superintend mis- 
sionary operations in destitute places not actually in state 
and district organisations, and not to promote the har- 
monious co-operation of all the state and district boards 
and conventions. 

6. There shall be also a State Board and corresponding 
secretary in each of the states, elected annually by the mes- 
sengers sent to the State Convention, and that it shall be the 
duty of said boards and secretaries to manage the missionary 
interests in their respective states in harmony with the system 
of general co-operation. 

7. Each state shall be divided into districts of suitable limits 
by the State Board ; the messengers from the churches of each 
district shall elect, at their annual conventions, a board and a 
secretary ; and the business of each secretary shall be to visit 
all the churches in his district, and in co-operation with their 
own officers induce them to contribute and send to the district 
treasury money for the support of missions. 

8. As our whole financial system is based upon a general co- 
operation of the churches, we recommend that each church, 
over and above the sums it may contribute for missionary 
work under its immediate control, give a pledge to pay an- 
nually to its district treasurer a definite sum for other mis- 
sionary work, and that one-half of such contributions may be 
under the control of the district boards for missionary work 
in the districts, the other half to be sent to the state boards, 
to be divided equally between it and the General Board for 
their respective works; but this recommendation is not to be 
considered as precluding a different disposition of funds when 
the church contributing shall so decide 

9. The churches shall send reports to the District Boards in 
time for the District Conventions ; the districts shall send re- 
ports to the State Boards in time for the State Conventions; 
and the State Boards shall send up reports to the General 
Board in time for the General Convention, so that a report of 
all our missionary operations may appear in the minutes of 
our General Convention. 

10. Each State Convention shall be entitled to two delegates 
in the General Convention, and to one additional delegate for 
every five thousand Disciples in the state. 

This was signed by the following, as these were all the 
members of the two committees present at the Convention : 
W. T. Moore, Ohio; W. K. Pendleton, West Virginia; 



566 HISTORY OF THE DISCIPLES OF CHRIST 

Alexander Procter, Missouri; W. A. Belding, New York; 
R. R. Sloan, Ohio ; Enos Campbell, Illinois ; T. W. Caskey, 
Mississippi; Isaac Errett, Ohio; J. C. Reynolds, Illinois; 
J. S. Sweeney, Illinois ; Joseph King, Pennsylvania — Com- 
mittee appointed at St. Louis. A. E. Myers, West Vir- 
ginia; D. R. Dungan, Nebraska; Winthrop H. Hopson, 
Kentucky ; C. G. Bartholomew, Indiana ; A. B. Jones, Mis- 
souri; W. L. Hayden, New York; Edwin A. Lodge, Mich- 
igan; O. Ebert, Michigan; N. A. Walker, Indiana; I. B. 
Grubbs, Kentucky — Delegates from States. 

This plan was submitted to the annual convention held 
in Louisville in October, 1869. Benjamin Franklin, who 
was one of the opponents of the Society, was present, and 
after reading the whole plan before the Convention, the 
chairman asked Mr. Franklin if he was willing to endorse 
it, and when the answer was " yes," a murmur of satisfac- 
tion and even delight ran through the whole audience. 
He afterwards wrote in the columns of his paper, as 
follows : 

" In our estimation, it is the most simple, natural, and wise 
arrangement ever made, and that it will commend itself to all 
who desire to do anything beyond their own immediate vicin- 
ities for the spread of the Gospel. We have never seen any- 
thing proposed that came near meeting with the same appro- 
bation in a convention. Nor have we seen anything that we 
could give such an unequivocal approval. We hope now that 
every friend of evangelising will put his hand to the work 
and push the work, and let us hear no more about plans and 
societies, but work. We can work and live, or refuse to work 
and die. . . . We need nothing now but work, true and 
honest work, with determination, faith, and love. The Lord 
put it into the heart of the brethren to work while it is called 
to-day ; and may his richest blessings attend all our efforts ! " 

For a time, at least, it looked as if the " Louisville Plan " 
had produced harmony, if not efficiency. But even in this 
the friends of the Society were soon disappointed. Mr. 
Franklin very shortly became disaffected again, and the 
whole weight of his paper was thrown practically against 
the Society. It was not long, therefore, until a new crisis 
arose. It was evident, from the start, to many friends 
of the Society, and even to most of the Committee who 
had recommended the plan, that it was like the Dutch- 
man's perpetual motion — it would " run only mit a 
crank," and yet the unanimity with which it passed (there 



NEW PAPERS AND NEW PLANS 567 

being only two dissenting votes) seemed to assure better 
results than what followed. The difficulty was not alto- 
gether on account of the absence of a " crank," but mainly 
because there were a great many " cranks," and of a kind, 
too, which were of no advantage, but rather a disadvantage 
to the machine. The following liberal extract from an 
article in the Christian Quarterly, written by the chair- 
man of the Committee of Twenty, and who reported the 
" Louisville Plan " to the Convention, will give an inside 
view to the whole situation at this particular period of 
the Disciple movement. The article is from the October 
number of 1874, and is as follows : 

I. The plan has met with a persistent opposition from a 
number of brethren, who declare it to be wanting in Scriptural 
authority, and entirely opposed to the principles of the reli- 
gious movement in which they are engaged. These objections 
have been urged with more or less ability, through several 
papers of considerable circulation, while a number of preachers 
have been outspoken in their opposition on the same grounds. 
Many of the churches have been ready listeners to these special 
pleaders ; and the result is, that only a portion of the Disciples 
have given the plan their hearty support. It is never very 
difficult to convince people that they ought not to do anything. 
Opposition is a force so easily engendered that we need not 
be surprised if we sometimes find that our most cherished 
projects have been roughly treated. Some men seem to have 
been born in the objective case, and it is quite useless to ex- 
pect of such that they will ever be favourable to anything. 
They seem to be living chiefly for the purpose of illustrating 
the meaning of the word protest. 

The plan for co-operation adopted at Louisville gave all this 
class of men a fine oportunity to come to the front. And they 
were by no means slow in making their appearance, and have 
been busily engaged ever since in trying to show what the 
plan is not. They tell us it is not the " Lord's plan " ; that it is 
not in harmony with the " original principles of the Reforma- 
tion," etc. Now, it may be said that this class should have had 
little influence on the movement proposed. But these men are 
generally the most active and busy opponents any worthy 
movement has to meet, and activity on the side of established 
custom is more than a thousand good arguments in favour of 
change. 

But there were some excellent brethren among the Disciples 
who heartily opposed the new co-operative system. They felt 
that it was virtually giving up the whole plea which the 
Disciples had made — a surrender of the principles for which 
they had so earnestly contended. With this class we confess 
to have had considerable sympathy. We know upon what 



568 HISTORY OF THE DISCIPLES OF CHRIST 

specious reasoning they have been fed. Failing to distinguish 
between principles and methods, they supposed that a change 
of methods involved a change of principles. In other words, 
when it was proposed to change the manner of working, they 
supposed the work itself must necessarily be a different thing. 
Just here is the fallacy upon which rests that " harp of a thou- 
sand strings " whereon so many advocates of the " ancient or- 
der of things " have been playing for the last five or six years. 
These distinguished brethren have failed to see that the 
churches have changed their methods in almost everything but 
missionary work. In the beginning, none of the churches had 
pastors, or, if you prefer, stationed salaried preachers; now, 
this is regarded as quite the thing in almost every part of the 
land. In the beginning, the houses of worship, the hymn- 
books, the Sunday-School interest, the educational interest, 
and in fact, almost everything connected with church life and 
church development, were as different from what we find these 
things to be now as the old stage-coach is different from the 
steam-car. Have the churches of the present surrendered the 
principles of the past? We think not. We go farther. We 
believe it would be impossible to find an advocate of the 
general missionary plan who does not accept heartily every 
principle contained in the " Declaration and Address " issued 
in 1809. Why, then, is the cry of " unsoundness," " departure 
from the ancient order of things," " going over to the sects," 
etc., raised in reference to those who plead for more unity of 
action and more effectiveness in work? It has never been 
proved yet, so far as we have seen, that the " progressionists," 
as they are called, are less devoted to the principles of the 
Christian Church than those who style them thus in derision. 
If there is any falling away, we think it would not be difficult 
to show that this apostasy is chiefly confined to those who are 
insisting that questions of expediency shall be made tests 
of Christian fellowship. 

In order to have a proper conception of this whole matter, 
it ought to be remembered that, in the earlier days of the 
movement, the brethren were not much concerned about 
methods, and consequently gave very little attention to the 
manner of doing things. They stood little upon the order of 
working, but worked. They were especially interested in the 
principles which they had announced; and their chief effort 
was to get these before the world. Hence, some of the ques- 
tions of order and co-operation that are now agitated among 
the Disciples were not even thought of in the beginning of their 
movement. There was no need to discuss these questions then. 
There was no emergency which called them up. Now they can- 
not be ignored. To shut them out of the present would be just 
equal to going back fifty or sixty years. And this would be 
little less than an entire surrender of the plea which has been 
so earnestly made within the last half -century. It is doubtful 
whether Mr. Campbell himself ever thought very seriously of 



NEW PAPERS AND NEW PLANS 569 

many problems connected with Church organisation and gov- 
ernment. It is certain that at first he accepted, with slight 
modifications, the Haldane system. In later years he was 
evidently in favour of a much closer organisation than that 
which had grown up in the Scotch-Baptist mould. Still, his 
mind was chiefly occupied with other things. He was 
discussing great prinicples, gathering materials which were 
afterward to be brought to bear upon the world through or- 
ganised effort. The men of his day had their special work to 
do; and now we have ours to do. They sought for the truth, 
and found it. It is our duty now to take this truth, and, 
through the most efficient instrumentalities, bring it to bear 
upon the world. We cannot repeat their work. In fact, there 
is no need of this. But, we can begin where they left off, and 
carry forward the work which they committed to our hands. 
They brought the work through its formative period ; we must 
now give it organisation, and carry it forward to final tri- 
umphs. There is certainly no ground for opposition here. 
But this is the very ground upon which many have refused to 
co-operate under the present plan. True, this opposition has 
now largely spent its force. But the mischief has already been 
done. It is too late to rejoice over a fallen foe when we our- 
selves are mortally wounded. The opposition has largely died 
out, but the plan itself does not seem to be gathering much 
strength. 

II. Another reason why the plan has not been successful is, 
the preachers and officers of the churches have, for the most 
part, failed to do what was expected of them. Section 6, 
Article II., reads as follows: 

" Each State shall be divided into districts of suitable limits 
by the State Board ; the messengers from the churches of each 
district shall elect at their annual conventions a board and a 
secretary; and the business of each secretary shall be to visit 
all the churches in his district, and, in co-operation with their 
own officers, induce them to contribute and send to the dis- 
trict treasurer money for the support of missions." 

The object of the whole plan is, of course, to reach the 
churches, and it was thought that this could be accomplished 
in no way so well as through their own officers. Hence, each 
district secretary is required " to visit all the churches in 
his district, and, in co-operation with their own officers, induce 
them to contribute," etc. It will be seen by this provision, that 
the officers stand between the district secretaries and the 
churches; and just here is where the practical difficulty is 
developed. The districts have been formed, and generally well 
organised; but the district secretaries have been unable, in a 
majority of cases, to secure the active co-operation of the 
church officials. These officers do not keep the matter before 
the churches; and, as the churches do not act without this 



570 HISTORY OF THE DISCIPLES OF CHRIST 

prompting, it necessarily follows that comparatively little can 
be accomplished. 

We think that, with reference to this failure, the preachers 
are largely to blame. It is useless to deny the fact that the 
preachers can generally carry their churches with them in 
any worthy religious movement; but the difficulty is, in the 
present case, they will not do it. We do not mean to say that 
they will always find their churches willing. We understand 
the selfishness of human nature too well to hope for any large 
benevolence from even Christian men who have been taught 
to believe, so far as missionary work is concerned, that charity 
begins at home, and even ends there. Still, we think that any 
faithful preacher may, in time, induce his church to contribute 
regularly to the cause of missions. 

We are not unmindful of the difficulties that lie in the way 
of preachers. Some of these are very serious, and may just as 
well be understood. Chief among these difficulties is the un- 
certain official status of a majority of the preachers among 
the Disciples. A few of those who are called pastors are 
elected elders in the churches where they labour; but by far 
the greater portion are called from year to year, and have no 
official relations whatever. There is another class of preachers 
who have no local charge, but have a sort of roving com- 
mission to do itinerant work. These have no official relations 
anywhere, and are, consequently, powerless everywhere to act 
for anybody but themselves. A curious problem it is to deter- 
mine the exact status of these two classes of men. They are 
called " preachers," " pastors," and " evangelists ; " but they 
are in fact, officially, nondescripts — a sort of form of officer 
without official power. 

It is not altogether strange that men, situated as these are, 
should be somewhat timid in urging upon the churches the 
duty of a large benevolence. Each man feels that his own rela- 
tions to his Church are of such a character as that he cannot, 
or ought not, to be active in committing the Church to any 
movement where money is an important factor. Then, he 
has heard a thousand times that every church is in itself a 
missionary society. This is a very convenient corner in which 
to hide whenever he is hard pressed concerning the duty of 
co-operative work. He will tell you that his Church is already 
doing as much as it can do; that it has to look after local 
interests, and has nothing to give to the support of unscrip- 
tural officials called " secretaries." We are sorry to believe 
that frequently, with these men, " local interests " mean their 
own interests. They are afraid that money taken away from 
the Church is so much taken away from them. We do not 
say that this feeling is to be severely condemned. It grows 
naturally out of the selfish system of things in which the 
preacher has been educated. Nevertheless, it is certainly not 
a very desirable state of things, and must be remedied before 
any very effective general co-operation can be secured. 



NEW PAPERS AND NEW PLANS 571 

Let us now pass from the preachers to the elders and deacons. 
From these we have a right to expect better things. Their 
official relations are not doubtful. Their positions are not 
subject to the same conditions as the preachers. They have 
official authority to do what the preachers can do only by 
arguments and motives. But these are frequently less in- 
clined to co-operate with the district secretaries than the 
preachers are. And if they refuse, the only thing left for the 
secretary to do is to obtain such individual help as he may 
readily command. But this is a work that has to be done 
over and over again, and does not amount to much even when 
it is accomplished. 

It may be said that the churches would not give anyway. 
Doubtless, in a few instances, this is true ; But what are leaders 
for unless they can lead? Why should men have the over- 
sight of a church when they do not direct anything? We be- 
lieve that, generally, the churches would come up bravely to 
the work, if the officers would only do their duty. 

If it should be said there is no remedy for this, then the 
whole plan of Church co-operation had as well be given up. 
It is useless to talk about any general missionary work to be 
supported by the churches, if the churches cannot be reached. 
And, as they cannot be successfully reached, except through 
their officiary, it necessarily follows that if this officiary can- 
not be actively enlisted, it is simply certain that no plan, how- 
ever perfect it may be in itself, can possibly succeed. 

III. Another cause of failure is an obvious weakness in the 
plan itself. In the foregoing discussion we have assumed 
all the time that the plan is all right. But we can no longer 
conceal the fact that it contains one feature which, we were 
satisfied from the very first, would prove fatal to the whole 
system. Section 7, of Article II., reads as follows: 

" Each Church, over and above the sums it may contribute for 
missionary work under its immediate control, shall give a 
pledge to pay annually, to its district treasurer, a definite sum 
for other missionary work ; and one-half of such contributions 
may be under the control of the district boards for missionary 
work in the districts, the other half to be sent to the state 
board, to be divided equally between it and the general board 
for their respective works; but this recommendation is not to 
be considered as precluding a different distribution of funds 
when the Church contributing shall so decide." 

It will be seen that this section virtually leaves the distribu- 
tion of all the money raised in the hands of those who con- 
tribute it ; and the result so far has been that very little goes 
to the State Boards. Hence, these Boards are powerless to 
meet the pressing calls for help which come up from all quar- 
ters. And, to make matters still worse, the State Boards can 
send but little or nothing to the general board ; and, as this is 



572 HISTORY OF THE DISCIPLES OF CHRIST 

dependent entirely upon an equal division of funds with the 
state boards, it is easy to see that the general board will not 
be blessed with a superabundance of means. All this difficulty 
came from trying to satisfy some extreme congregational 
tendencies. Several members of the committee, that framed 
the section, were strongly opposed to it as it now stands; but 
their judgment was overruled, while experience has shown 
that the objections which they then urged were well grounded. 

A little reflection ought to convince the most ardent advo- 
cate of extreme Congregationalism that we cannot make a 
distributing agent of a general fund out of every one who con- 
tributes to it. This at once defeats the objects of such a fund. 
The whole philosophy of co-operation is in gathering the small 
contributions, and putting them together, until the aggregate 
amount is sufficient to accomplish a work that could not be 
done by a single contribution. Hence, the very moment the 
respective churches, or even the districts, retain at home all 
the money raised for missionary purposes, that moment does 
co-operation cease to be possible. Hence, anything like a 
general system, with this feature in it, is simply out of the 
question. 

This very difficulty has been in the way of the Disciples ever 
since they began to talk about co-operation. It is generally 
the straw that breaks the camel's back, because it is precisely 
the turning point between extreme Congregationalism and 
such an organisation of churches as will enable them to work 
effectively together. Fear of ecclesiasticism has too long been 
the flaming sword to guard against a re-entrance of God's 
people into the Eden which they lost through the apostasy of 
the Church. Ecclesiastical despotism is certainly a thing to 
be dreaded; but it is doubtful whether this is any worse than 
violent independency that makes progress an epithet and 
efficiency a crime. 

Having now looked at some of the causes that have operated 
against the success of the general plan of co-operation, we 
come to ask the question, What must be done? We feel sure 
that no more important question than this has ever been pro- 
pounded for the consideration of that body of religious people 
known as the Disciples of Christ. They have had, in many 
respects, a worthy history. Their past is full of glorious deeds, 
and the memory of a host of noble heroes, who once stood in 
the foremost of the battle, but have now gone to their reward, 
come up to cheer us as we contemplate the present and the 
future. But what has been is of little value, unless what is 
shall be made secure. The Disciples have now reached a 
crisis; and it is worse than madness for them to shut their 
eyes to this fact. They cannot remain long in the position that 
they now occupy. They must either go forward or backward, 
and the sooner they decide which they will do, the better it will 
be for them and the cause which they represent. That they can- 
not succeed in the position in which they now stand is simply 



NEW PAPERS AND NEW PLANS 573 

certain. It would be far better to give up all attempts at 
systematic co-operation than try to press a system that is wholly 
impracticable. They have already gone too far to work on the 
old plan without going back, and yet they have not gone far 
enough to make the new successful. We will try to illustrate 
what we mean. The time was when the churches made con- 
siderable progress without the aid of regular preaching. Now, 
the churches that depend on the old plan are rapidly dying 
out. The reason of this is obvious to any reflecting mind. 
The two plans are largely antagonistic, because they introduce 
unfavourable contrasts; and it is, therefore, better to adopt 
either one or the other. While we do not believe in the old 
system, a contingency might arise in which it would be better 
to go back to this, than to have only about half the churches 
adopt the new. We know that it may be said that this half, 
working on the new plan, would do more than all together would 
on the old. This may be true, and we are inclined to think 
it is true; but it is because this new plan has in it the un- 
mistakable elements of success. But suppose it was no more 
successful than the other, then would it not be better to go 
back? Now this is just what we mean by going back to the 
old plan of missionary work. If the new plan was unmistak- 
ably a success, then we would say, Hold on to it ; but as it is, 
unless something can be done, we prefer to go back where every 
church worked in its own way, as best it could. We do not 
say that going backward is a thing to be seriously thought of ; 
we present it only as an alternative. It is certainly not desir- 
able; but it is better than to stand still: for this is certain 
death. 

But should any one seriously think of accepting the alterna- 
tive we have presented, it may be well for him to consider what 
is involved in it. In our view, it means to give up the strug- 
gle for a glorious triumph of the principles announced in the 
beginning of the movement. Every day has its peculiar work 
to be done. Hence, while principles remain the same, methods 
must ever be changing. Just now Providence is opening up 
great opportunities for pushing forward the plea which the 
Disciples are making. But this work cannot be successfully 
performed by the old methods. The country has changed, so- 
ciety has changed, and even physical things have changed; 
and, in view of all this, can any one hope to succeed with the 
methods of fifty years ago? Formerly the churches could 
not have rapid intercommunication. They were largely 
isolated from each other, and this fact made it necessary for 
them to rely chiefly on independent action. Now things are 
very different ; and with the different circumstances comes the 
necessity for a change in the plans of working. 

But even allowing that to go backward is desirable, it may 
be seriously asked, Is it possible? We doubt whether very 
many have considered this question; and yet it is of primary 
importance in the present discussion. We cannot go back 



574 HISTORY OF THE DISCIPLES OF CHRIST 

into the past for methods without accepting all that is there. 
There are certain things associated with every epoch of his- 
tory, and these cannot be dissociated without extreme 
violence. For instance, we cannot go back and assume the 
habits of the aborigines of this country without placing our- 
selves in their position. But this is impossible; hence to as- 
sume their habits is impossible. Can the Disciples again 
place themselves in the position of the pioneers of their move- 
ment? Can they go back to the old meeting-houses, old hymn- 
books, uneducated and unpaid ministry, and a thousand other 
things that were prominent in their past history ? No man, in 
his senses, will believe such a thing; and yet all this must be 
done if they go back to their old methods of working. Change 
in one place involves change in another. This is the law of 
progress, and it cannot be violated without dangerous con- 
sequences. 

The only thing left, then, for the Disciples to do is to go 
forward. And this is precisely what they ought to do. They 
have already progressed beyond the possibility of working on 
the plans of the past, and yet they have too much of the past 
in the present to make their work effective. What is needed 
now is to cut entirely loose from obsolete things, and adopt 
such measures as will meet the exigencies of the present hour. 

But it may be asked, What shall these measures be? This 
brings us to the vital point; and just here several answers are 
suggested : 

1. Throw aside all the plans that have been tried, and at 
once form such an organisation of the churches and ministry as 
will be strong enough to do whatever is needful to be done. 
This is suggested by the many resolutions of the past that have 
been great on paper, but could never be executed. Men get 
tired of being responsible for a work when they have no au- 
thority by which they can possibly make it a success. 

2. It might help matters very much if such an organisation 
of the preachers only was effected as would bring them fre- 
quently together in counsel, and solemnly pledge them to the 
support of whatever measures are needful for the success of 
missionary work. This would overcome one of the difficulties 
that has been prominent in the way of the present plan. We 
think that such an organisation of the preachers would be 
beneficial in many ways, but it would not sufficiently meet the 
case before us. 

3. We will now briefly present what we believe to be the true 
idea. We do not propose any different plan from the one on 
trial. We believe that this is all that is needed, at least for 
the present. This, we think, would succeed, with the following 
modifications and suggestions. 

First. Let Section 7, of Article II., be changed so as to re- 
quire that all money raised for missionary purposes shall be 
sent to the respective State Boards, instead of allowing it to 
be disbursed according to the notion of the contributor. This 



NEW PAPERS AND NEW PLANS 575 

will enable the boards to establish missions in the most im- 
portant places, and at the same time leave them something to 
send to the general board. The general board can then have 
the means to establish foreign missions — a work that ought to 
be at once energetically begun, if the Disciples would lay any 
claim to being a missionary people. 

The change proposed would remedy the weak point in the 
plan which we have already noticed. It would entirely do 
away with the idea that every contributor can be his own 
missionary society; and it would, at the same time, greatly 
strengthen the hands of those who have been appointed to 
superintend the work. Every contribution would be subject 
to the unembarrassed direction of the respective boards. This 
is precisely what should be, and would scarcely fail to give 
greater efficiency to the plan. 

To assist in solving this difficulty, it might be well to do 
away with the district boards entirely. Many reasons could 
be given why this is desirable ; but we cannot state them now. 
It is sufficient to say that the state boards ought to have direct 
connection with the churches. But whether the districts 
should be abolished or not, it is certain that the money should 
be disbursed by the state boards. We understand well enough 
how this proposition will be received in certain quarters. We 
know that some brethren will regard it as a fearful sin against 
the freedom of the churches to deny them the privilege of 
saying where their money shall be used. But to listen to 
these men any longer is to compromise success with the un- 
reasonable demands of those who have already too long illus- 
trated the fable of the " dog in the manger," by not eating 
themselves, nor letting any one else eat. 

Second. Let the plan, as thus modified, be formally presented 
to all the churches for their adoption, with the distinct under- 
standing that such adoption fully commits the churches to its 
hearty support, and binds them to a faithful observance of all 
its provisions. Let it be understood, also, that every church 
coming into the co-operation shall be held responsible to do 
its full share in bearing the burdens, whatever they may be, 
and let only such churches as will do this have representation 
in the conventions. 

This is the only way in which the churches can be com- 
mitted to the work. Heretofore they have not felt much 
responsibility in the matter. They have sent delegates or not, 
money or not, to the conventions, just as they felt inclined. 
Having assumed no responsibility, they have generally acted 
with great indifference. It is useless to say that the plan was 
adopted by the respective state conventions, and therefore the 
churches are committed to it, when perhaps not more than 
one-third of the churches were represented in these conven- 
tions ; and even those that were represented did not feel bound 
by the action of their delegates. What is needed is to bring 
the matter before each church, and have it decided ~by a vote 



576 HISTORY OF THE DISCIPLES OF CHRIST 

as to whether the church will co-operate or not. An affirm- 
ative action will place the church in the co-operation, entitle it 
to representation, and commit it to the action of the con- 
ventions. Churches voting in the negative must remain out, 
and work as best they can in their own way, until they shall 
reverse their decision. This, we think, is fair to all. It gives 
every one the right of choice, but thoroughly binds those to 
the provisions of the plan who formally agree to work under it. 
In this way unity and strength are secured; the churches are 
reached without any difficulty, while the various boards and 
officers will have power to carry out the resolutions of the 
conventions. 

Third, and finally. So soon as these changes are made, let 
discussions about plans cease, and let earnest work begin. The 
Disciples have spent twenty-five years in considering the plan 
of general co-operation. This consideration was doubtless 
necessary; but it has, in some respects, greatly retarded their 
work. The time has come when they ought to have something 
settled with regard to this matter, and if they cannot settle 
anything, they had better stop the discussion at once, and give 
up the whole case as hopeless. Organisation is certainly the 
normal state of the Church, but active work is essential to its 
life. Almost anything is better than the present uncertainty. 
What is needed is a little brave doing. There has been brave 
talk long enough. If the days of babyhood are passed, let the 
Disciples put away their playthings, and assume the responsi- 
bilities of a true manhood. We think the time for decisive 
action has come. No matter what the result may be, some- 
thing must be done. True, there may be danger ahead. There 
is danger in everything. But the worst danger is now to hesi- 
tate. To go backward is impossible; to stand still is eternal 
disgrace; to go forward has at least the promise of victory, 
with all the inspirations of a glorious contest. Let every faith- 
ful disciple of Christ at once determine as to where the future 
shall find him. 

This extract not only shows the weakness of the plan, 
but distinctly adumbrates a new forward movement, which 
would practically ignore the factious opposition which 
had heretofore stifled every effort at worthy co-operation. 

Thomas Munnell, one of the bravest and brainiest men 
among the Disciples, was Corresponding Secretary of the 
Society at this time, and he was in hearty sympathy with 
the best ideals of the Disciple leaders who were now in 
front of the battle. It has been represented that he 
was the author of the " Louisville plan," but this is not 
true. If there is any credit to be placed to any one with 
regard to this plan, he is only entitled to share it with 
others, and if there is any blame he is not to be blamed 



NEW PAPERS AND NEW PLANS 577 

more than others. Surely the chairman of the Committee 
knows how the plan originated and who were its responsi- 
ble authors. It was really the result of the concrete wis- 
dom of the Committee. In fact, some features of the plan 
were not heartily approved by Mr. Munnell, and this can 
be said also of other members of the Committee. The 
plan was a compromise, both with regard to the members 
of the Committee and also those that were opposed to 
missionary societies. It was a tub to the whale, and 
as such it perhaps deserved the fate which it finally re- 
ceived. Nevertheless, as a historical document, it deserves 
the consideration we have given it, but we must now put 
it behind us and step out upon a new platform, which 
was already foreshadowed in the few years' experimenting 
with this somewhat famous plan. 

It has been mentioned that only two of the delegates 
present at Louisville voted against the plan. These were 
Dr. L. L. Pinkerton and John Shackleford, both devoted 
Christians, and deeply interested in the progress of the 
Disciple cause, but they did not believe that the plan 
was workable and so voted against it. 

Dr. Pinkerton was one of the great men of his period. 
He was, however, somewhat eccentric when looked at from 
the usual point of view. The same year the plan was 
adopted, viz., 1869, he and Shackleford started a maga- 
zine, entitled the Independent Monthly. This proved to 
be the stormy petrel of those somewhat turbulent days. 
It was ably conducted, but it is probable its influence 
would have been greater had it been less prolific in its 
use of personalities. In one of its numbers this very 
course of the magazine was strongly defended by Dr. 
Pinkerton. Nevertheless, the brethren generally began 
to feel that it was a sort of Ishmaelite magazine, and 
consequently its influence was largely circumscribed. It 
is safe to say that what it stood for was very much needed 
at this particular time, and doubtless it had a certain 
value as. representing the extreme left wing of the Dis- 
ciples, by holding in check somewhat the extreme right 
wing. As a sample of its advocacy, the following in- 
cident will serve to illustrate. The Apostolic Times, with 
its five editors, apparently labouring under the impression 
that the whole Restoration movement depended upon its 
direction, very gravely announced that " it had its eye on 



578 HISTORY OP THE DISCIPLES OP CHRIST 

the unsound men," and consequently in due time they 
would be brought to judgment. The Independent Monthly 
took this matter up and gave the Times such a hauling 
over as evidently turned its eye in some other direction. 

Dr. Pinkerton was a great preacher. It is doubtful 
whether he had an equal among the preachers of that day, 
and it is very certain he had no superior. He was equally 
gifted as a writer. He had also a very correct view of 
the Christian religion. It was perhaps his anti-legalism 
which made him the inveterate enemy of every movement 
among the Disciples that seemed to limit individual lib- 
erty. During the war he took actively the side of the 
union, and as he lived in Kentucky, he lost favour, to 
some extent, with many of his brethren who sympathised 
with the South. At the same time, no one admired his 
talent and his fine Christian character more than the men 
who were opposed to him on the issues of the war. As 
a specimen of his writing, and also of his religious point 
of view, we give the following from a sermon of his, pub- 
lished in the " Living Pulpit of the Christian Church " : 

A knowledge of religion, as a science, is not more necessary 
to salvation than is a knowledge of geology, mineralogy, 
botany, physiology, and chemistry to farming and gardening. 
As men manage, by a knowledge of simple facts, to cause the 
earth to yield her increase, and as they live without any 
knowledge of the processes of digestion and assimilation, even 
so may the poor and the uneducated hear, believe, and obey 
" the glorious Gospel of the blessed God," and rejoice in the 
" great salvation," without having heard anything whatever 
on the subject of Total Hereditary Depravity, Imputed Right- 
eousness, Effectual Calling, the mode in which the Holy Spirit 
operates in conversion, the " doctrine " of the Trinity, or its 
opposite, or, indeed, of any other of the vexed questions that 
have originated and that perpetuate religious parties. Do we 
mistake utterly ? If not, then is it true that an overwhelming 
majority of all who are brought to God by the preaching of 
the Gospel, even in the most enlightened communities, know 
only that they are sinners ; that they ought to be holy in heart 
and life; that they are helpless; that they are disquieted, and 
fearful, and miserable. 

They believed that God has pitied and loved them; that 
Jesus died for their sins ; that God will forgive them for Christ's 
sake ; that he will comfort and sustain them through life ; and 
that he will take them to a glorious home in heaven finally, if 
they live and die in Jesus. And these, we may add, remain 
the chief articles of their creed through life ; these and similar 



NEW PAPERS AND NEW PLANS 579 

simple truths, apprehended with a clearness and force, varied 
by difference in temperament and culture. 

To pursue the train of thought we are in jet a little further. 
Let any one competent to do so set himself to ascertain the 
amount and kind of " doctrinal " knowledge possessed by any 
congregation of Christians of average general intelligence and 
of average piety. Beginning with the creation, let him pass 
leisurely over the four thousand years of Old Testament history 
and prophecy. He will see what the merchants, farmers, 
mechanics, their wives and children, the clerks, shop boys, and 
the women of the various handicrafts know about " Cosmog- 
ony," the Science of the Deluge; what ideas are entertained 
of the wonderful and astounding providences of God, as dis- 
played in his dealings with the Patriarchs, with the Egyptians, 
with Israel during their journey to Canaan, with the same 
people under their judges and their kings, and with the idola- 
trous nations with which the people of Israel came into conflict. 
The examiner will, doubtless, find faith enough in all that is 
written, so far as the record has been read and remembered; 
but he will find, also, that to the vast majority, the things 
revealed have but a shadowy, misty existence, and that, except 
in rare instances, generalisation has not been even so much as 
thought of; in no instance quite satisfactorily accomplished. 
Let the same course be pursued with New Testament revela- 
tions, the object being to determine with exactness the " views " 
entertained by the masses on the subjects of debate among 
Protestant Christians. He will find beautiful, all-conquering 
faith, triumphant hope, and love and joy that pass under- 
standing, but very little " Theology " — none, in fact. Decided 
partisans will have at hand a few " proof texts," which they 
will quote at random, and often incorrectly ; a few will remem- 
ber definitions and doctrines which they learned from cate- 
chisms in childhood, and of which they understood as much at 
ten years of age as they now understand at thirty. Ah, well, 
sinners are saved by grace, through faith, and this faith has 
for its objects persons and facts, not " doctrines," not dogmas, 
not scientific formulas. 

The knowledge absolutely essential to salvation takes its 
range far within the limits of the whole revelation of God, and 
yet we believe he has not spoken one word in vain. So we be- 
lieve he has not made anything in vain, although the wisest 
naturalist fails to apprehend the uses of thousands of objects 
that offer themselves to his contemplation.* 

* " Living Pulpit of the Christian Church," pp. 107-109. 



CHAPTER XXII 

MANY TESTS, SOME FAILURES, AND SOME VICTORIES 

THE failure of the Louisville plan to bring funds to 
the American Christian Missionary Society seemed 
to give special license to the anti- Society men to 
renew their opposition. The course adopted by these men 
is almost incredible when looked at from the point of view 
of the present day. But it must be remembered that the 
whole movement of the Disciples had to hew its way 
through a forest of difficulties. Most of the ground along 
its historic course was a wilderness, and it is unfair to 
the men who opposed Societies to charge them with want 
of devotion to the main principles advocated by the Dis- 
ciples. They were as loyal to these principles as the 
most ardent advocates of co-operation of the Societies. 
The difference was simply a difference in methods; and 
the accentuation of this difficulty was chiefly where the 
cleavage began. The anti-Society men made too much 
of methods ; they exalted them into principles, and thereby 
practically antagonised one of the cardinal principles of 
the Disciple movement. Nevertheless, these men were 
thoroughly conscientious, and it yet remains to be demon- 
strated that their influence upon the whole was not salu- 
tary. There is always danger in progress. Of course, 
there is more danger in anti-progress; indeed, there is 
danger in everything that has life. There is not much 
danger in a graveyard except for scary people, who may 
imagine that they see ghosts in such a place. 

These were the days when great, earnest souls were 
feeling their way to the true position with respect to 
taking the world for Christ. Every man of the men be- 
longing to this period was conscientiously working for 
the solution of the problem of co-operation. All felt that 
something was needed to bring the brethren together in 
a great co-operative movement for the salvation of the 
world. It was also a question of how that should be 
done. 

580 



SOME FAILURES AND SOME VICTORIES 581 

Just here a new man came to the front. Robert Milli- 
gan was now President of Kentucky University at Lexing- 
ton, Ky. He was a man of unexceptional character; in- 
deed, one of the best men of the age in which he lived. 
He was quiet and unobtrusive, scholarly and gracious. 
He was a man of peace; a soul big enough to come into 
sympathetic touch with the whole human race, and he 
had not a particle of captious criticism in his nature. 

In the Harbinger for 1867 he offered an eirenicon on the 
subject of Missionary Societies. The following were its 
main points: 

I. Jesus Christ is God's supreme evangelical missionary to 
our entire race. " The Father sent the Son to be the Saviour 
of the world." I. John iv : 14. 

II. Every Disciple or follower of Christ is, therefore, by his 
profession a missionary of the Cross. " Let him that heareth 
say come." Rev. xxii : 17. 

III. Every Disciple is, therefore, to the full extent of his 
ability and opportunities, responsible for the conversion and 
salvation of the world. Gal. vi : 10. To convert and save men 
from their sins is certainly to bestow on them the chief good. 
Matt, xvi : 26. 

IV. A Church, or congregation, is but an association of 
Christians united together, for the purpose of doing what they 
could not so well do by each one's acting in his own separate 
and individual capacity. Rom. xii : 4, 8, and I. Cor. xii : 4, 27. 
And hence every congregation of disciples is a missionary 
society, divinely ordained and organised for the salvation of 
the world. And to her, therefore, it belongs to send out mis- 
sionaries, whenever she has the means and the opportunity to 
do so. Acts xiii : 1, 3. 

V. There is no Scriptural limit to the extent of this co- 
operation for the salvation of the world. Whether the organi- 
sation shall consist of all the disciples within the limits of a 
village, or a city, or a county, or a state, or a nation, or a 
continent, or the world, is a matter of mere expediency. For 
be it remembered, that after we shall have made all the di- 
visions and sub-divisions that may be thought necessary, there 
is, nevertheless, still but one body, Eph. iv : 4, and that it has 
been divinely constituted the pillar and ground of the truth. 
I. Tim. iii : 15. 

VI. And hence it follows that the whole Church is a mis- 
sionary society, composed of an indefinite number of congre- 
gations, united together for the purpose of doing what they 
could not so well do by acting separately and independently. 
Eph. iv : 11, 16, and Isa. lxii, etc. 

VII. Whether the whole Church should ever actually meet 
together, and co-operate together, either personally, or through 



582 HISTOKY OF THE DISCIPLES OF CHRIST 

her representatives, is, therefore, a question of expediency, that 
must in every case be determined by the nature and force of cir- 
cumstances. The right to do so and, I may add, the obligation 
to do so, whenever either her own interests or the interests of 
the world require it, is clearly implied in the aforesaid unity. 

VIII. But it is not in harmony with either reason or revela- 
tion to complicate any scheme of organisation and co-operation 
beyond what is necessary. It is not wise to form a society 
for the purpose of doing what might as well be done by in- 
dividuals, in their own proper and separate capacity. Nor is 
it wise to form an association of churches for the purpose of 
doing what they could as well do separately. So teaches all 
human experience, as well as the Living Oracles. 

IX. And hence it follows that church discipline and other 
purely local matters should, in all cases, be left to the wisdom 
and discretion of each congregation ; and that other matters of 
general interest may be referred to State or National Asso- 
ciations. 

X. As the representative system is the only one that is 
practicable in such cases, every such association, whether it be 
State or National, should be composed of delegates chosen by 
the churches, on account of their superior wisdom, piety, and 
zeal for the missionary cause. The number of delegates sent 
might be made to depend on the number of persons repre- 
sented ; and their expenses should, in all cases, be defrayed by 
their respective churches. 

XI. In such an association no principle or line of policy 
should be adopted that is inconsistent with the Scriptural 
rights and privileges of the churches. The delegates who com- 
pose it are but the representatives of their respective congrega- 
tions; and they have, therefore, no right to legislate on mat- 
ters of faith, or piety, or morality, or anything else on which 
their congregations might not legitimately legislate. Their 
deliberations and proceedings should all be confined to such 
practical matters as serve to promote the edification of the 
Church and the salvation of the world. And hence it follows, 
that the discussion of purely secular questions, and all 
attempts to raise money by selling life memberships and life 
directorships, are wholly out of place, and utterly unwarranted 
in every Scripturally organised missionary society. 

XII. The advantages of such associations, properly organised 
and properly conducted, would be very great; e.g.: 

1. They would serve to cultivate a spirit of unity, and har- 
mony, and love, and co-operation among all the churches. 
This is proved and sufficiently illustrated by the good effects of 
the three Jewish Festivals. 

2. They would create a missionary zeal in our churches 
hitherto unknown ; and would, therefore, very greatly serve to 
promote the missionary cause. 

3. They would serve to promote order in the several congrega- 
tions represented ; and also, to some extent, in the whole body. 



SOME FAILURES AND SOME VICTORIES 583 

XIII. I will only add, that the state societies might be com- 
posed of delegates chosen by the churches; and the national 
society of delegates chosen and appointed by the several state 
societies, if the brethren prefer it. There is certainly nothing 
in the Scriptures that is opposed to such an organisation; 
provided that it can be made to work harmoniously. But all 
organisations without the spirit of Christ are worse than use- 
less. " Let all things be done decently and in order." I. Cor. 
xiv: 40.* 

To this very just and reasonable presentation of the 
case Mr. Franklin replied in very much the same spirit, 
though evidently feeling considerable difficulty as to what 
should be done. He says : 

I. The Lord requires us to spread the gospel to the extent of 
our ability. 

II. To do this work successfully, there should be united, 
systematic and harmonious co-operation of individuals and 
churches. 

III. This work has nothing to do with churches set in order, 
by way of arranging and furnishing preaching for them, but 
is intended exclusively for the assistance of weak churches, 
needing assistance from abroad, members residing remote from 
churches, and districts of country where there are no churches 
or brethren. 

IY. The law of God, as found in the Bible, is complete, 
thoroughly furnishing the man of God for all good works; 
still, in carrying out the law and executing the Divine will, 
in the propagation of the Gospel, there is an important 
province for man's judgment, wisdom, and discretion, as well 
as for his labour, involving great responsibility, and without 
the exercise of this judgment, wisdom and discretion the work 
cannot go on at all. Men must be selected to preach the 
Gospel, means must be raised and sent to them, for their sup- 
port; fields must be selected in which for the evangelists to 
labour, the time must be set for commencing, etc., etc., all of 
which matters, and many more similar, are left to the judg- 
ment, wisdom, and discretion, of the people of God. 

V. The divine authority for doing the work is vested in the 
Church, and she is responsible to the great head of the body 
for the faithful performance of the work. 

VI. The book of God knows nothing of any confederation 
of churches in an ecclesiastical system, culminating in an 
earthly head, for governmental or any other purpose. 

We have all the time since our first efforts in the work of 
the Lord felt some scruples about Missionary Societies, formed 
after sectarian models, but for years tried to be satisfied that, 

* Harbinger, 1867, pp. 10-13. 



584 HISTORY OF THE DISCIPLES OF CHRIST 

if they were confined exclusively to missionary work, they 
might be employed without objection. But, after writing more 
to reconcile the brethren to them, and give them efficiency than 
any other man among us, we were forced to the conclusion that 
there was no possibility of confining them exclusively to mis- 
sionary work ; that they opened the way for dangerous and mis- 
chievous elements to be thrown in, spreading contention in 
every direction ; that such confederations were wrong in them- 
selves; that their constitutions were nothing but annoyances, 
opening the way for amendments, modifications, or changes of 
some sort, distracting our meetings, and were not only useless, 
but injurious. Having been compelled to this conclusion some 
four years ago, we have been unable to make any defence of 
these Societies deserving the name, or to advocate them in any 
effective manner since. If the time has come when we can 
agree on something, free from objection, so that we can, with- 
out scruple, advocate it with our whole heart, we shall be truly 
rejoiced. 

Sectarians have no wisdom for us and their schemes are all 
nothing to us. We go not to them for light or example in 
anything. We are, therefore, ready to propose a thorough 
change in our entire mode of operation in missionary work, 
abolishing all " our societies," with their constitutions and 
names, and trying for a simpler, more efficient and effective 
method of doing the same work. We hope, too, that this may 
be brought about without any cessation of work in any district, 
state, or nation. W T e may not be able to suggest the best 
method of bringing it about, nor is it material whether it shall 
be accomplished in all cases in the same way. We suggest the 
following : 

I. W^e need an evangelistic committee and a financal agent, 
who shall do the work now done by the board and correspond- 
ing secretary of the General Missionary Society located at a 
central place in the nation. 

II. We need an evangelistic committee and financial agent, 
who shall do the same work now done by the board and cor- 
responding secretary of each State Missionary Society. 

III. We need a similar evangelistic committee in all the dis- 
tricts where we now have district societies. 

IV. Churches and individuals could make their contribu- 
tions to the district committee, designating what portion of 
their funds shall go to the district, what portion to the state, 
and what portion to the National Committee. 

V. We might, instead of our present business meetings, have 
one rousing National, one State, and one District Annual Meet- 
ing, at some suitable place in the nation, in each state, and in 
each district, for speeches, exhortations, and forming acquaint- 
ances. These meetings might be changed from place to place 
for the good of the different sections. How is this to be 
brought about? We suggest as follows: 

1. That each Society push on its work till its next annual 



SOME FAILURES AND SOME VICTORIES 585 

meeting when it can appoint its evangelistic committee and 
financial agent to serve for the term of one year and then 
abolish the constitution and society. 

2. At the expiration of one year, each church send one mes- 
senger to the place where the evangelistic committee for the 
District meets to make the necessary changes in the committee 
and agent to serve for the term of one year, and let the churches 
thus continue annually to send messengers for the purpose of 
making whatever changes may be necessary in the committee 
and agent. 

3. Each district committee in a state send one messenger to 
the place where the state committee meets to make whatever 
changes may be demanded and establish a committee and 
agency for another year, and thus continue to reappoint a com- 
mittee and agency annually. 

4. Each state committee send one messenger to the place 
where the national committee meets, to make the necessary 
changes in the committee and agency for the next year, and 
thus continue to send messengers from the state committees to 
reappoint a national committee and agent annually.* 

President Pendleton remarks, as follows: 

We lay the two preceding articles before our readers with 
great pleasure. They are thrown out as peace offerings by two 
of our brethren, who are both friendly to missionary work. 
Brother Milligan is an active minister of the Gospel, and 
more than this, an earnest and able educator of ministers; 
while Brother Franklin is one of the most industrious and suc- 
cessful missionaries among us. They are both prompted to 
write by a desire, not to hinder, but to promote missionary 
work. They have both been long and anxiously exercised on the 
subject on which they write, and when wise men and of large 
experience write on subjects that deeply concern them, and 
which they have long studied, we always read their utterances, 
with the profoundest respect. In this spirit we have read and 
re-read these communications, and in this spirit we propose 
to speak of them. 

It is evident that both of these articles have the same aim, 
and that is, to propose something that will be free from ob- 
jection; but it appears but too evident that both of these 
earnest brethren have fallen into the mistake of supposing, 
that the disposition to object exhausts itself on " Societies, 
life-memberships and life-directorships," for these are the ob- 
jections which their plans are projected to avoid. We think 
there is a fatal assumption here. The objections made against 
our present mode of operation, it is true, are directed specific- 
ally against these features, but the principle of the objections 
is much wider, and covers everything for which there is not a 

* Harbinger, 1867, pp. 13-16. 



586 HISTORY OF THE DISCIPLES OF CHRIST 

" Thus saith the Lord," either in precept or in precedent. 
Hence, even should Brother Milligan present a plan which 
would preclude the " discussion of purely secular questions, 
and all attempts to raise money by selling life-memberships 
and life-directorships, as wholly out of place," yet while he 
confesses that " the Bible does not contain a fully developed 
scheme for missionary operations," he will be met by new 
objections to new features, that have taken the place of the old, 
but which are yet not in the Bible — and therefore, without 
the required " Thus saith the Lord." 

So with Bro. Franklin's scheme. Of course he does not set 
it forth as in the language of Scripture. " Executive Com- 
mittees " and " financial agents " are functionaries utterly un- 
known by these names in the Scriptures. Whilst his scheme, 
therefore, as the suggested improvement of a wise and good 
man, is worthy of our highest respect, it can be worth nothing 
as a silencer of objections, which proceed from a principle 
that is violated by every feature of it. For District, State, 
and National Committees, and financial agents, there can be 
found no " Thus saith the Lord " — and therefore, says the ob- 
jector, " Away with them." 

We are for peace and harmony and efficient missionary co- 
operation, and will gladly accept any improvement or modifi- 
cation of our present organisation that will more certainly 
and generally promote these great ends. We are not so 
wedded to the means as to sacrifice or in any degree hinder 
for them the divine ends for which we labour. If we do not 
at once and readily accept these proposed changes, it is because 
we cannot see that they will be any improvement. Still if, in 
the opinion of the brethren generally, it should appear, upon 
a fuller examination, better to make the trial, I shall not be 
at all hard to persuade to go in with them and help to make 
the experiment a success. 

I do not propose, now, to present any analysis of these plans 
— further than to notice their radical defect as silencers of 
objectors. Already they have called out criticism on the 
ground I have mentioned, and Brother Lipscomb, of the Gospel 
Advocate, Nashville, Tenn., which is the present champion on 
that side, heads his critique of them, " A Humiliating Con- 
fession." This is just as I anticipated. The advance is met 
with reproach, and, instead of promoting harmony, is in- 
stantly treated as a further illustration of the unscriptural 
nature of all such schemes. What will these brethren say? 
We will not anticipate them. Meantime let the friends of 
missions " push all together," as Bro. Franklin says, and work 
by the plan we have, till we agree upon another. Wide fields 
are opening for us. If any brother wants to give a hundred 
dollars to the Society, and does not want to become a life- 
director, there is no compulsion. Let him give his money and 
decline the honour. We know men who give their one hundred 
dollars almost annually, and never think of the honour of 



SOME FAILURES AND SOME VICTORIES 587 

directorship. A man who is purchasing honours can get them 
at a cheaper rate in other markets. I trust we are aiming at 
higher things. For my part, could I hinder the proclamation 
of the Gospel by my opposition to this Society, to the loss of a 
single soul that might else have been saved, I should expect 
and with trembling await to give account for it in the day of 
judgment. Let us beware how we throw stumbling blocks in 
the way of the Gospel of our Lord and Saviour Jesus Christ* 

We have given these liberal extracts in order to set 
before the reader the representative views with respect 
to the Society question, for this question was entering 
upon practically its last stage of discussion. The ma- 
jority of the Disciples were becoming restive under the 
discussion, while nothing, or next to nothing, was being 
done. The Society men regarded the opposition as alto- 
gether unreasonable, and in many cases wholly the result 
of ignorance; and doubtless ignorance was an important 
element in creating an anti- Society sentiment. As an 
illustration of this fact, the following incident is to the 
point: In Indiana the anti-Society men put up one 
of their advocates to make a speech on the question. He 
took for a text I. Cor. xii:25, where the Apostle, after 
saying that " God both tempered the body together, hav- 
ing given more abundant honour to that part which 
lacked," continues by saying " that there should be no 
schism in the body." The preacher called the word 
" schism " scheme, and went on to say that here was a 
warning against " schemes." " Now," said he, " you have 
your missionary scheme, and the Apostle says there must 
not be any scheme in the body," and he continued to re- 
peat the word " scheme " until at last an old brother 
on the front seat put on his spectacles, opened his New 
Testament, and after looking at the word for some time, 
interrupted the speaker by saying, " Brother, it is not 
< scheme.' " " Well," said the preacher, " what is it then? " 
" Why," said the good brother, " its ' skism.' " 

But after all, some of the strongest men among the 
Disciples, such as Jacob Creath, Benjamin Franklin, 
David Lipscomb, and many others that might be men- 
tioned, continued their opposition, notwithstanding the 
apparent unreasonableness of it to those who favoured 
these Societies. 

* Harbinger, 1867, pp. 18-20. 



588 HISTORY OF THE DISCIPLES OF CHRIST 

The communion question also came to the front again. 
This was caused, no doubt, by a series of nine letters writ- 
ten by David King, of Birmingham, England, who, after 
the death of Mr. Wallace, had succeeded him as editor 
of the British Millennial Harbinger. These letters were 
not only published in the Harbinger for 1868 and 1869, 
but were also published in several American papers. At 
the annual meeting of the churches of Great Britain and 
Ireland, a committee of four, consisting of King, Tickle, 
Lynn, and McDougall, was appointed to write these let- 
ters. The ostensible occasion of the letters was certain 
tendencies of the Americans which were greatly disturb- 
ing the English churches. These churches had reached 
the conclusion that the American brethren were practically 
" open communionists," and the object of appointing this 
committee was to make a protest by the English churches 
against what the latter believed was a departure from the 
New Testament teaching. 

For some reason three of this committee did not sign 
the letters, the only one to sign being David King. 

The letters were far from what they ought to have been, 
in either matter or spirit. They were egotistical, legal- 
istic, unreasonable, and contained misrepresentation of 
facts. They did not help the cause on either side of the 
Atlantic, but served to widen the breach which had al- 
ready begun to appear between the American and English 
brethren. There never had been any substantial identity 
in several respects between the Disciples in these two 
countries. But Mr. King was a very different man from 
Mr. Wallace, whom he succeeded as editor of the leading 
journal of the Disciples in Europe. Though an able man, 
he was dogmatic, intolerant, and had little or no tact. 
The influence of his journal from that time on till his 
death was in the interests of division, rather than union. 

Up to this time the movement in Great Britain and 
Ireland had made very slow progress, and these letters of 
Mr. King did not help matters in any respect whatever. 
The letters were commended by some of the American 
brethren, but in the main they were severely condemned. 
The Christian Standard, by its distinguished editor, did 
much to counteract the influence of these letters in the 
American churches. But in doing this he precipitated 
again the communion controversy, though it was now 



SOME FAILURES AND SOME VICTORIES 589 

fought out to a finish, with the victory on the side of those 
who held to the practice of " neither inviting nor rejecting 
Pedo-Baptists " with respect to partaking of the Lord's 
Supper. Since the close of that discussion there has been 
little said concerning the communion question, though 
the practice of the churches has undoubtedly become less 
and less restricted with regard to even not inviting Pedo- 
Baptists to participate at the communion table. It can 
scarcely be truthfully denied that many of the ministers 
of the present day, while not perhaps formally inviting 
these Pedo-Baptists, do certainly make it plain enough 
that they are heartily welcome when they choose to par- 
take of the emblems of the Lord's death. In stating this 
fact, it must be remembered that we are writing history, 
not giving an opinion as to what is right or wrong in the 
case. 

During the year 1866 a conference was held between the 
Baptists and Disciples at Richmond, Va., with the view 
of reaching a better understanding between the two bodies, 
and to determine, if possible, whether the time for pro- 
posing a union between them had come. It has already 
been remarked that the war settled several things. Among 
the things it strongly emphasised was the fact that divi- 
sions among the people of God were not only abnormal, 
but are really unnecessary, and probably very generally 
because the denominations do not understand one another. 
This was made very evident by the Sanitary Commission, 
which was such a potent factor in relieving the sick and 
wounded soldiers during the war. This commission was 
supported by many of the religious denominations, and in 
the various conferences which took place, during its opera- 
tions, leading members of the respective denominations 
represented came in close contact with one another. In 
this way they found that the differences among the de- 
nominations are often more imaginary than real, and 
where there are real differences these are not of a charac- 
ter that ought to interfere with good fellowship. 

When it became evident that the union of the states 
would be preserved, men began to ask questions about the 
union of God's people; and one question was, if a union 
of the states is important, is not a union of the churches 
of even greater importance? The result of this inquiry, 
as well as other inquiries that were made, moved Dr. W. 



590 HISTORY OF THE DISCIPLES OF CHRIST 

F. Broaddus to invite a conference of Baptists and Dis- 
ciples to meet at Richmond to consider the question of 
union between the two bodies. This conference was repre- 
sented by some of the ablest men on each side. Among 
the Baptists was Dr. Jeremiah B. Jeter, whose book en- 
titled, " Campbellism Examined," had given him a not 
very enviable reputation among the Disciples. It is cer- 
tainly somewhat remarkable that he should be among those 
who were seeking a union between the two bodies. But 
it is a pleasure to state the fact that Dr. Jeter, during 
the latter years of his life, became deeply interested in 
bringing about a union between the Baptists and Disciples, 
and as editor of the Religious Herald, published at Rich- 
mond, he became a conspicuous advocate for such a union, 
though he constantly recognised the difficulties that were 
still in the way of its being accomplished. The following 
article, written by Dr. Jeter, giving an account of the 
conference, is copied, as indicating not only his spirit, 
but also as giving a clear, unbiassed statement with respect 
to the spirit and purpose of the conference itself: 

This body met, as was stated in our last issue, on the 24th 
ult, and continued in session until the 27th. Its meetings 
were strictly private. As it was not a representative body, 
but a voluntary assemblage for the purpose of conferring as 
to the propriety of recommending union between the Baptists 
and Disciples, and as the opening of the doors would have led 
to the gathering of a curious and anxious crowd, whose 
presence would have been unfavourable to calm discussion, it 
was deemed best to sit with closed doors. At the close of the 
Convention it was resolved, at least for the present, not to 
publish its minutes. We deem it no breach of propriety to 
say that the editor of the Herald, connected with the body, 
dissented from this decision. We thought that the full publi- 
cation of its proceedings would most contribute to the object 
for which it was assembled; but others were of opinion that 
their publication might give rise to discussion, strife, and 
alienation. Our judgment was overruled, and we cheerfully 
submit. Instead of printing the minutes of the Convention, 
Dr. W. F. Broaddus and Elder J. W. Goss were requested to 
prepare and publish, over their own signature, a brief address 
to the Baptists and Disciples of Virginia, setting forth the 
results of the conference. This address we hope to receive in 
time to insert it in the present issue. 

While we cannot comply with our promise in the paper of 
last week to furnish a full account of the proceedings of the 
Convention, we will give such a statement of them as the 
limitations imposed by the body may seem to permit. 



SOME FAILURES AND SOME VICTORIES 591 

The meeting was conducted in a courteous, dignified, and 
kind manner. Not a single unkind word was uttered on either 
side. We have sat in many bodies for religious conference, but 
never in one freer from excitement. The intercourse was 
frank, free, and faithful. The conference developed that on 
some points, on which we were supposed to differ, we were in 
agreement ; that on other points, on which we differed, the dif- 
ferences were not so great as had generally been supposed ; and 
that while our differences were such as to prevent ecclesiastical 
union and intercommunion, they are not such as to call for 
denunciations, or to forbid the hope that time, kindness, the 
study of the Scriptures, and the guidance of the Holy Spirit 
will efface them. 

The desirableness of the union all must concede. We are 
agreed on certain important points in which we differ from 
the rest of the world. We believe that only immersion is 
Christian baptism; that only believers are entitled to the or- 
dinance; and that churches are constituted only of immersed 
believers. Our views, too, of the great, vital evangelical duties, 
repentance and faith, as disclosed by the conference, are 
identical. On various points we differ; but some of these 
differences relate to terminology; some to matters of compara- 
tively little moment and some may yet be the offspring of mis- 
conception ; but still there are differences between us, the most 
serious of which, perhaps, concerns the design of baptism. 
It would be a bright day for the principles which we hold in 
common if these differences could be removed or overcome, so 
that their advocates, instead of wasting their time and energies 
in fruitless controversies, could heartily combine all their in- 
fluence and efforts for their wider diffusion. It is our plain 
solemn duty to pray, not merely for the union of all Christians, 
but especially for the union of those Christians whose approxi- 
mation to each other affords ground to hope for their harmony. 

But what we pray for we are bound to seek, if it lies within 
the sphere of our influence; and we are able to do something 
to promote the union of Baptists and Disciples. What, then, 
should we do to secure this object? We certainly should not 
sacrifice our principles. Union that is not based on a common 
discernment and love of truth is not worth seeking. There 
should be no compromise of essential truth, however yielding 
we may be in matters of indifference or expediency. Calm, 
candid, fair, discriminating discussion may do something to 
promote the object; but it must be admitted that there is but 
little of such discussion, and that its influence is usually very 
feeble. Certainly strife, denunciation, and bitterness do not 
promote union. It must be gained, if gained at all, by kind 
intercourse, reasonable concessions, and gradual assimilation. 

We found to-day a striking confirmation of this view. A 
highly-esteemed minister was in our office who was formerly a 
Disciple, and who, some years ago, became a Baptist. He 
stated that he was led into the Baptist Church by ministers 



592 HISTORY OF THE DISCIPLES OF CHRIST 

who treated him fraternally, solved his doubts, shed light on 
his path, and gradually convinced him of the soundness of 
their views. What occurred in his case may occur in the cases 
of others. Nor is it wise for fallible beings, like ourselves, to 
assume that our own views cannot, by the study of the Scrip- 
tures, fraternal intercourse with enlightened Christians, a 
wider observation of others, a deeper experience of the tenden- 
cies of our own hearts, and earnest prayer for Divine instruc- 
tion, be modified or enlarged. 

We are hopeful that the conference will be the means of ad- 
vancing the interests of truth and of promoting harmony. 

We desire that our remarks should be understood as having 
exclusive reference to the Disciples in Virginia, or such Dis- 
ciples as those who participated in the conference. It is said, 
and we presume correctly, that there is a wide difference be- 
tween the Disciples of Virginia and of the West. Of the nature 
and extent of this difference we are not accurately informed. 
Our brethren in different sections of the country should, and 
no doubt will, deal with the subject as they find it. If under 
the name of the Reformation, or the " Ancient Gospel," or any 
other title, they discover a tendency to Rationalism, or the 
rejection of a spiritual Christianity, let them oppose it with 
an earnestness proportionate to the value of the soul and the 
preciousness of salvation. Our course in Virginia can be no 
guide to those who are encompassed by errors which do not 
trouble us. Even if an ecclesiastical union had been formed 
between the Baptists and Disciples of this state, and properly 
formed, too, that would be no reason for the formation of such 
a union in states, if such there be, in which the Disciples hold 
anti-evangelical sentiments. There are certain great prin- 
ciples, or articles of belief, which we have inherited from our 
fathers and hold in common with most Protestant Christian 
sects, which should never be abandoned or concealed. Among 
these we may mention the Divine inspiration of the Scriptures 
— the Tri-unity of God — the Divinity of Christ — the efficacy 
of his sacrifice in the expiation of sins — the agency of the Holy 
Spirit in the conversion of sinners and the sanctification of 
believers — the justification of a sinner by faith in Christ with- 
out the merit of any good works — and we might mention other 
facts and truths. These are essential to the vitality and 
efficacy of the Gospel, and are to be held with unyielding 
tenacity. But we owe it to ourselves, the cause of truth and 
piety, the harmony of sincere Christians, and the glory of our 
Master, that we should judge of the views of those who differ 
from us carefully, ingenuously and in the fear of God — seeking 
not to widen but to narrow the breach between us — not to 
divide and alienate but to win and harmonise. It is one of the 
saddest exhibitions of human infirmity, not to say, depravity, 
to see men, fallible and ignorant, as all must be, contending for 
what they deem the doctrine of the " meek and lowly " Jesus 
with fierceness and denunciation. Can the wrath of man work 



SOME FAILURES AND SOME VICTORIES 593 

the righteousness of God? Does the cause of truth and of 
Christ need our anger, bitterness, and strife for its support ? 

As it was thought not desirable to publish the minutes 
of the conference, two brethren, W. F. Broaddus, repre- 
senting the Baptist, and J. W. Goss, representing the Dis- 
ciples, were appointed to prepare an address to both Bap- 
tists and Disciples with respect to the whole matter. The 
following is the address : 

Address of the Convention of Baptists and Disciples, held 
in Richmond, April 24, 25, 26, and 27th, 1866, to the churches 
of these two bodies in the State of Virginia. 

Dear Brethren: — We have met in this Convention, not as 
delegates appointed to transact business for you; but as a 
voluntary convention of professed Christian men, earnestly 
desirous to promote the cause of Bible truth, and to bring 
nearer to each other the divided forces of our Lord's great 
army. 

It had been hoped by many that the influence of time, and 
the more thorough study of the Divine Word, had brought us 
so near to each other in mind and heart, and in the interpre- 
tation of the Scriptures, as to make it manifest that we could 
jointly recommend to our churches in Virginia a more in- 
timate ecclesiastical co-operation than has heretofore existed — 
hoping that fraternal, mutual courtesies would sooner or later 
lead to a cordial ecclesiastical union of the two bodies. 

With a view fully to ascertain each other's views of the 
teaching of the Bible, we have for four days met for conversa- 
tion and kind discussion of the questions deemed necessary to 
be discussed on the occasion. We have frequently united in 
appealing to the God and Father of our Lord Jesus Christ, 
that he would by the Holy Spirit lead us to right conclusions 
in the premises. During our entire session, there has prevailed 
as much of Christian courtesy and brotherly kindness as we 
have ever seen manifested in a body of thirty men engaged 
in the discussion of questions involving Christian fellowship. 
But, after all, we have reached the conclusion deliberately, 
however reluctantly, that the time has not yet come when the 
Baptists and Disciples are, on both sides, prepared, with a 
prospect of perfect harmony, to commit themselves to any de- 
gree of co-operation beyond such courtesies and personal Chris- 
tian kindnesses as members of churches of different denomina- 
tions may individually choose to engage in. 

We would express, however, with much gratitude to our 
common Father, the gratification we have felt and still feel 
in having developed by this interview an agreement of views 
as to the great facts and truths and duties of the Gospel, far 
more extensive and practically identical, than many of our 
brethren had supposed to exist ; and we would earnestly recom- 



594 HISTORY OF THE DISCIPLES OF CHRIST 

mend to the brethren of the two bodies in the State of Vir- 
ginia, to cultivate the spirit of fraternal kindness and Chris- 
tian courtesy towards each other — to keep in mind the prayer 
of our Lord, that all his people might be one; and while they 
cultivate the spirit of peace, to refrain, as far as possible, from 
everything that would tend to alienate from each other those 
who, in regard to so many precious and important truths 
taught in the Word of God, give the same interpretation and, 
in regard to so many Christian practices, are of one mind. 
Signed by direction of the Convention. 

W. F. Broaddus, 
J. W. Goss. 

However, as it is believed that so much of the minutes as 
relate to the faith of each body will be interesting, the 
following is copied: 

DECLARATION OF BELIEF SUBMITTED BY BAPTISTS 

We utterly repudiate all creeds or confessions of faith as of 
binding force upon the consciences or conduct of men ; yet we 
deem it essential that churches should, in some form, state 
distinctly and unequivocally their understanding of the funda- 
mental doctrines and duties taught in the Word of God, in 
order to union among themselves, and that they may be under- 
stood by others. We therefore offer to the Convention the 
following as such a statement of the views of the Baptist de- 
nomination regarding the subjects embraced therein: 

Article 1. The Scriptures of the Old and New Testaments 
were given by inspiration of God, and are the only sufficient, 
certain, and authoritative rule of all saving knowledge, faith, 
and obedience. 

Art. 2. Agreement in the belief of the fundamental facts 
and doctrines of the New Testament is essential to Christian 
union. 

Art. 3. There is one God, the Maker, Preserver, and Ruler of 
all things, having in and of himself all perfection, and being 
infinite in them all. He is revealed to us as the Father, Son, 
and Holy Ghost, each with distinct personal attributes, but 
without division of nature, essence, or being. 

Art. 4. God originally created man in his own image, free 
from sin, but, through the temptation of Satan, he trans- 
gressed the commandment of God and fell from his original 
holiness and righteousness, whereby his posterity inherit a 
nature corrupt and wholly opposed to God and his law, are 
under condemnation, and as soon as they are capable of moral 
action, become actual transgressors. 

Art. 5. Jesus Christ, the only begotten Son of God, is the 
divinely appointed and only Mediator between God and man. 
He perfectly fulfilled the law ; suffered and died upon the cross 
for the salvation of sinners; was buried, and rose again the 



SOME FAILURES AND SOME VICTORIES 595 

third day, and ascended to his Father ; at whose right hand he 
ever liveth to make intercession for his people. 

Art. 6. Regeneration is a change of heart, wrought through 
the truth by the Holy Spirit, who quickeneth the dead in tres- 
passes and sins, enlightening their minds spiritually to under- 
stand, and savingly to believe the Word of God, so that they 
love and practise holiness. 

Art. 7. Repentance is that change of mind and heart in 
which the sinner, being made sensible of the evil and pollution 
of sin, turns from it with godly sorrow and abhorrence. 

Art. 8. Faith is a sincere belief of the Gospel, in the exercise 
of which we heartily receive and rest upon the Lord Jesus 
Christ alone for salvation. 

Art. 9. Justification is that act of God in which he pardons 
and accepts the believer as righteous, through faith in the 
atonement of Christ, and not on account of the performance of 
any duty. 

Art. 10. Those who have been regenerated are also sanctified 
by God's Word and Spirit dwelling in them. This sanctifica- 
tion is progressive, and is carried forward through the supply 
of divine strength unto eternal life. 

Art. 11. A visible Church of Christ is a congregation of bap- 
tised believers associated in the faith and fellowship of the 
Gospel, subject only to the authority of Christ, governed by 
his laws, and observing his ordinances with the officers of his 
appointment, to wit: the pastors, or bishops, or elders and 
deacons. 

Art. 12. Ministers of the Gospel are called of God and set 
apart by the churches to their office. It is their duty to labour 
to secure a continual increase of knowledge and fitness for 
their work, and to devote themselves earnestly to it, and it is 
the duty of the churches to support them while thus engaged. 

Art. 13. Christian baptism is the immersion of a believer in 
water in the name of the Father, of the Son, and of the Holy 
Spirit; to show forth in a solemn and beautiful emblem his 
faith in a crucified, buried, and risen Saviour, and the re- 
mission of sins through that faith. It is a prerequisite to 
Church membership, and to a participation of the Lord's Sup- 
per. To this ordinance it is the duty of every believer to sub- 
mit. 

Art. 14. The Lord's Supper is an institution of Jesus Christ, 
in which, by partaking of bread and wine as emblems of his 
body and blood, we commemorate his dying love; and only 
members of the Church in good standing are entitled to re- 
ceive it. 

Art. 15. The first day of the week is the Lord's Day, and it 
is to be kept sacred to religious purposes by abstaining from 
all secular labour and recreation, by the assembling of the 
churches for worship, and by diligence in the exercises of pri- 
vate devotion. 

Art. 16. It is the duty of Christians and Christian churches 



596 HISTORY OF THE DISCIPLES OF CHRIST 

to labour for the propagation of the Gospel throughout the 
world, and in doing so, they may unite in missionary and other 
associations, provided that such associations shall have no ec- 
clesiastical authority. 

Art. 17. There will be a resurrection of the dead, both of the 
just and of the unjust. 

Art. 18. God hath appointed a day in which he will judge the 
world by Jesus Christ, when every one shall receive, according 
to his deed ; the wicked shall go away into everlasting punish- 
ment, the righteous into life eternal. 

RESPONSE BY THE DISCIPLES 

PREAMBLE 

We agree in utter repudiation of creeds. But we dissent 
from the position that churches state their understanding of 
fundamental doctrines, etc., in order to union among them- 
selves, etc. 

Article 1. Agreed. 

Art. 2. Substitute " truths " for " doctrines," and " Gospel " 
for " New Testament." 

Art. 3. Substitute : " The Holy Scriptures reveal the divinity, 
and personality, and unity, of the Father, Son, and Holy 
Spirit." 

Art. 4. Substitute : " That sin having entered into the world 
by one man, in whom all have sinned, and death by sin, and so 
death passed upon all men, man is therefore by nature sinful, 
and by transgression a sinner, and thus, dead in trespasses and 
sins." 

Art. 5. Agreed. 

Art. 6. Regeneration, as used in the Scriptures, is a process 
which includes a change of heart, wrought by the Holy Spirit, 
through the truth, and a birth of water in an immersion into 
the name of the Father, and of the Son, and of the Holy Spirit. 

Art. 7. Agreed. 

Art. 8. Agreed. 

Art. 9. Substitute : " Justification is an act of God pardon- 
ing the sinner and treating him as righteous, through faith in 
the atonement of Christ." 

Art. 10. Substitute : " Sanctification is a separation to the 
service of God, in which the children of God perfect holiness, 
through the Word and Spirit dwelling in them." 

Art. 11. Agreed, with " immersed " for " baptised," and erase 
" visible." 

Art. 12. Accept, with the omission of " called of God," be- 
cause equivocal, and as a very incomplete statement of duties, 
etc. 

Art. 13. Substitute: Christian baptism is the immersion in 
water of a penitent believer, into the name of the Father, and 
of the Son, and of the Holy Spirit, for the remission of sins; 



SOME FAILURES AND SOME VICTORIES 597 

and is a prerequisite to Church membership, and to a par- 
ticipation of the Lord's Supper. 

Art. 14. Agreed. 

Art. 15. Altered. The first day of the week is the Lord's 
Day, and should be sacredly devoted to religious culture, in as- 
sembling the churches for celebrating the Lord's Supper, and 
in other acts of public worship, and in diligence in private de- 
votion. 

Art. 16. Agreed. 

Art. 17. Agreed. 

Art. 18. Agreed. 

BAPTIST REJOINDER 

Article 1. Adhered to ; adding " written or unwritten " after 
" form." 

Article 2. Accept " truths " for " doctrines " ; but adhere to 
" New Testament." 

Art. 3. We prefer ours. 

Art. 4. Adhered to. 

Art. 6. Adhered to. 

Art. 9. Substitute for our article and yours : Justification is 
that act of God in which he pardons and accepts as righteous 
every man immediately upon the exercise of faith in the atone- 
ment of Christ. 

Art. 10. Adhered to. 

Art 11. Accept your amendments. 

Art. 12. We propose, " moved by the Spirit," or " called of 
God." 

Art. 13. Adhered to; inserting (after your example), " peni- 
tent " before " believer." 

Art. 15. Adhered to ; with explanation by the president, that 
" we would not bar churches from weekly communion." 

While this conference did not effect a union between 
the two bodies, it was evidently a move in the right direc- 
tion, and its influence was salutary in creating a better 
spirit than had prevailed between the Baptists and Dis- 
ciples. It is also worth while to state the fact that this 
conference found the practical difficulties in the way of 
a union more weighty than any theological difficulties. 
There were differences of the latter kind, but these were 
not insuperable, and it was believed by the representatives 
of both bodies that "sweetness and light" would soon 
overcome these difficulties if the practical difficulties could 
be adjusted, such as deeds of trust, bequests, missionary, 
and other organisations. It was, however, believed that 
time and patience and the cultivation of a brotherly spirit 
would finally solve every problem, so that the two bodies 



598 HISTORY OP THE DISCIPLES OF CHRIST 

might ultimately come together under the banner which 
they both endorsed, viz., " One Lord, one Faith, and one 
Baptism." 

While the Disciples had been passing through a most 
turbulent period, they had at the same time continued 
their evangelistic efforts, and their churches had multi- 
plied and their membership grown until it had now 
reached somewhere not far from 600,000 communicants. 
All of these were not in the United States. Canada had 
felt the force of the movement, and already churches had 
been organised in that country. In the line of progress 
Westward from the United States, Australia had received 
the Primitive Gospel, and the work there had begun to 
progress with rapid strides. H. S. Earle, an American 
evangelist, began to preach to crowds in various cities, 
and he was soon followed by another American evangelist, 
and through their instrumentality the cause in Australia 
became not only finally established, but it soon became a 
most influential religious factor in that country. A fuller 
notice of the work outside of the United States will be 
given in a subsequent chapter. 

About this time some of the old pioneers were closing 
their labours. The death of Joseph Bryant, in the eight- 
ieth year of his age, took place in 1867. His name de- 
serves to be mentioned mainly for the reason that he was 
the first to be baptised after the formation of the " Chris- 
tian Association." He died on the 20th of May, 1867. 
When the " Christian Association " was founded, in 1808, 
he became a member of it, and when the question of bap- 
tism was under consideration, not having been sprinkled 
in his infancy, and having always regarded baptism as 
immersion, he and two others, the only individuals in 
the Association who had not been sprinkled in infancy, 
were, on profession of their faith, immersed in Buffalo 
Creek. This was before Thomas Campbell, Alexander 
Campbell, and others were immersed. In fact, he was the 
first to be immersed after the organisation of the Associa- 
tion. When the Brush Run Church was organised he 
became a member of it and continued with the Disciples 
to the end of his life. He was a most exemplary member, 
and deserves the recognition given him here in this history 
of the movement. 

Another one of the pioneers passed to his everlasting 



SOME FAILURES AND SOME VICTORIES 599 

rest during this year, viz., D. S. Burnett, whose name has 
already been frequently mentioned. He died at Baltimore, 
Md., on the 8th of July, just as he had completed his 
preparations for removal to Louisville, Ky. He died in 
the full hope of a glorious immortality. He had just 
preached his farewell sermon to the church of which he 
had been pastor for some time, and where he had perhaps 
been more successful as a pastor than at any other place. 

As a pulpit orator, he had few, if any, equals among 
the Disciples. But this was not his most distinguishing 
characteristic. He was an organiser, and to him the Dis- 
ciples are indebted more than to any other man for the 
organisation of the American Christian Missionary So- 
ciety, as well as for the advocacy of a proper organisation 
of the churches and other important societies connected 
with the Disciple movement. He was a true leader, and 
though dead, like Abel, he yet speaketh. 

James Henshall also passed into rest, September 7, 1867, 
at Germantown, Ky. He was a native of England, and 
came to this country in the year 1834, and at once took 
an active part in the advocacy of the Gospel among the 
churches in eastern Virginia. In 1850 he left Virginia 
and moved to Kentucky, and for a while preached for the 
church at Lexington. Subsequently he located at May's 
Lick, Ky., and then at Lexington, Mo. At his own re- 
quest he was buried at May's Lick beside his first wife, 
who died during his residence there. In 1847 he ac- 
companied Mr. Campbell during his visit to, England. He 
frequently contributed articles to the Harbinger and other 
religious periodicals published by the Disciples. He was 
a strong, earnest, and helpful writer and preacher. 

During the next year, 1868, we have to record the death 
of John Smith, which took place on the 28th of February, 
at the residence of his son-in-law in Mexico, Mo. On the 
9th of February, against the protests of his friends, he 
delivered a discourse. However, this discourse was re- 
garded by those who heard it as one of the best he had 
ever delivered. He had been subjected to an exposure 
during a very cold spell of weather, and finally succumbed 
to an attack of pneumonia, or inflammation of the lungs, 
which followed. His last hours were spent in bearing 
testimony to the faith he had so long preached. 

Smith was one of God's noblemen, without any human 



600 HISTORY OP THE DISCIPLES OF CHRIST 

dressing or culture. He was genuine gold in the rough, 
though long before he died he had passed through the 
crucible, and though still bearing marks of his early asso- 
ciations and the disadvantages under which he laboured, 
during the formative period of his manhood, his spiritual 
nature was refined, and his soul-life indicated the supreme 
influence which the Christian religion had exerted in the 
development of his real character. When the whole his- 
tory of the Disciple movement shall be unrolled in that 
" house not made with hands, eternal in the heavens," it 
is probable that John Smith's name will occupy a very 
high place on the scroll of the immortals who were the 
chief leaders of the Disciple movement during its pioneer 
period. 

About this time the fate of the Christian Standard was 
in the balance, with a strong tendency to fail. The com- 
pany which had financed the Standard, having spent all 
their money in establishing the paper, finally gave it over 
to Isaac Errett, the editor, as a present, with the hope 
that by removing it to Alliance, Ohio, where he had been 
elected President of Alliance College, the paper could be 
continued, as Mr. Errett would receive a salary from the 
college adequate for personal support without taxing the 
paper, as had been done for this purpose. Accordingly, 
the experiment was made, but owing to the fact that the 
editor's time was divided between the college and the 
paper, his work became oppressive, and the financial con- 
dition of the paper grew worse instead of better. At this 
crucial time Mr. Errett decided to make a visit to Cin- 
cinnati, with the hope that he could secure financial aid. 
A contributor to the July number of the New Christian 
Quarterly for 1896 states the facts of this case so fully and 
fairly that his account of the matter is given as follows : 

In the year 1869 Mr. Errett visited Cincinnati, to see if 
something could not be done with the Standard, so that he 
could be relieved from its financial responsibilities. He was 
then publishing the paper from Alliance, Ohio, where he had 
been acting as president of Alliance College, while at the same 
time conducting the paper. During Mr. Errett's visit to Cin- 
cinnati, a meeting was called of several of the leading brethren 
to hear what he had to say and consider what might be done 
to give him relief. He stated frankly his embarrassment to 
the meeting. He made it evident that every issue of the paper 
was at considerable loss, and that he had already lost quite as 




SOME STATE SECRETARIES WHERE THE DISCIPLES ARE 

STRONGEST 



1, Grant K. Lewis, Southern California. 2, J. A. Joyce, Western 
Pennsylvania. 3, George E. Lyon, Kansas. 4, H. Newton Miller, Ohio. 
5, Willis A. Baldwin, Nebraska. 6, JB. S. Denny, Iowa. 7, J. Fred 
Jones, Illinois. 8, J. C. Mason, Texas. 9, H. W. Elliott, Kentucky. 10, 
Dr. E. C. Anderson, Alabama. 11, T. A. Abbott, Missouri. 12, J. J. 
Taylor, Arkansas. 13, F. P. Arthur, Michigan. 14, A. I. Myhr, Tennessee. 
15, Bernard P. Smith, Georgia, 16, J. 0. Rose, Indiana. 17, C. A. Brady,. 
Eastern Pennsylvania. 



SOME FAILURES AND SOME VICTORIES 601 

much as he was able to stand ; consequently, he must have relief 
at once or else the paper would stop. The brethren, composing 
the meeting, seemed unwilling to assume the responsibility of 
its financial position unless it could be removed to Cincinnati, 
and in that case they could not agree to pay Mr. Errett suf- 
ficient salary to justify him in giving up his presidency at 
Alliance and removing it to the former city. He offered to 
surrender the paper to them without any compensation, and 
they agreed to accept it, provided I would agree to edit it. 
This I refused to do, as I was then already full handed with 
both literary work and a large pastorate. So the matter ended 
without arriving at any definite conclusion. 

I shall never forget either Mr. Errett's looks or his words 
after the meeting closed. I walked with him part of the 
way as he was going to the railway station to return to 
Alliance. He said to me, " I shall issue only one more number 
of the paper. I will write my valedictory as soon as I reach 
home, and in this I shall propose to return the subscription 
money to all who have paid for the paper in advance. I see 
before me," he said, " a heavy loss, but this is nothing com- 
pared with my sorrow that the paper must stop. Neverthe- 
less," he continued, " we must have the courage to meet defeat, 
if defeat must come, and I shall try to accept the whole 
situation with calmness, and act as becometh a man." He 
owned that he was badly disappointed in the failure of the 
meeting to offer any relief, but he had no reproaches for any 
one and would try to make the best of a bad case. 

I was greatly touched by both the matter and manner of 
what he said. I told him that the disaster of stopping the 
Standard must in some way be averted, and if no one else 
would come to the rescue I would myself try to see what could 
be done. I secured a promise from him that he would not 
write his valedictory until he heard from me the next day, 
either by telegram or letter. I intimated to him that I had a 
friend in the publishing business whom I might interest in the 
matter, though in any case I was determined that the paper 
should not stop. 

As soon as I parted from Mr. Errett, I called upon Mr. R. 
W. Carroll, the senior member of the firm of R. W. Carroll 
& Co., who were then leading publishers in Cincinnati, as well 
as publishers of the Christian Quarterly. I laid the whole 
matter of the position of the Standard before Mr. Carroll, and 
then made to him, substantially, the following proposition, 
namely, that the Standard and Mr. Errett should be removed 
to Cincinnati, Mr. Carroll to own the Standard, but to pay Mr. 
Errett a certain fixed salary which we agreed upon ; and then 
if the paper paid, Messrs. Carroll & Co. were to have all the 
profits; but in case there was money lost on it during the first 
year, after its removal, I agreed to share that loss equally with 
the firm. Mr. Carroll at once regarded this proposal with 
favour, and after going to Alliance and looking into the busi- 



602 HISTORY OF THE DISCIPLES OF CHRIST 

ness condition of the Standard, decided to take over the paper 
and publish it from Cincinnati, with Mr. Errett as editor, on 
the conditions I had proposed. 

This new turn of affairs saved the Standard, but it involved 
another exhibition of courage on the part of its editor. He 
had to give up his relations to the college at Alliance and 
move his family to Cincinnati, and that, too, without any very 
hopeful assurance that the Standard would ever be a financial 
success. But duty called him to take this step, and he at once 
gave himself up to what seemed to him the leading of that 
providence which had always guided his footsteps. However, 
the paper was a success. There was even a slight balance on 
the right side for the first year, so that I had no loss to 
make up. 

Mr. Errett's removal to Cincinnati was the beginning 
of a new era for the Standard, and also for a better oat- 
look with respect to the Disciple movement. At this time 
the circulation of the Standard continued to grow, and it 
was soon not only free from financial embarrassment, but 
its power for good was largely increased. Being relieved 
from all business care with respect to the paper, Mr. Errett 
had time to devote his best energies to his editorial work, 
and this he performed with conspicuous ability. However, 
he was not allowed to pursue the even tenorof his way with- 
out friction. The Apostolic Times with its five distinguished 
editors had a duty to perform, and part of this duty at 
least was to " keep an eye " on the movements of the 
Standard, as the latter was not regarded, from the Lexing- 
ton point of view, as entirely sound in the Apostolic faith. 

The Times, in its discharge of a conscientious duty, was 
constantly on the lookout for heresy, and in one of its 
articles it sounded the alarm of apostasy, because " we 
have preachers in our ranks who grow furious and bluster 
much if even a hint is dropped as to their lack of sound- 
ness, yet ask them what they have to say on expediency, 
progress, organs, etc., and they reply: Oh, Why, Well, 
and end with a significant chuckle." In the first issue 
of the Standard from Cincinnati, Mr. Errett replies to this 
in the following fashion: 

Any attempt to introduce and enforce anything as a mat- 
ter of faith or duty, which the Apostles did not enforce in 
the name of our Lord, would be a step in apostasy. And any 
attempt to compel uniformity in thinking or in practice, where 
the apostles have left us free, is virtual apostasy/ 



SOME FAILURES AND SOME VICTORIES 603 

In the next week's issue he continues the argument with 
respect to the matter of apostasy, and among other things, 
he says : 

The germs of apostasy from Christ are found in the pre- 
sumptuous spirit that seeks to dictate where Christ has not 
dictated. Division and its bitter fruits may come as readily 
through the attempt to forbid that which Christ has not for- 
bidden, as through an attempt to impose that which Christ has 
not imposed. . . . Two things, it strikes me, must be care- 
fully kept in mind, if we would legitimately work out the 
spiritual emancipation contemplated in the reformation which 
we plead. 

1. The necessity for free and unembarrassed research with a 
view to grow in grace and knowledge. It is fatal to assume 
that we have certainly learned all that the Bible teaches. 
This has been the silly and baneful conceit of all that have 
gone before us. Shall we repeat the folly, and superinduce 
a necessity for another people to be raised up to sound a 
new battle-cry of reformation? Must every man be branded 
with heresy or apostasy whose ripe investigations lead him 
out of our ruts? Must free investigation be smothered by a 
timid conservatism or a presumptuous bigotry, that takes 
alarm at every step of progress? Grant that errors may some- 
times be thrust upon us. Free and kind discussion will soon 
correct them. There is not a hundredth part of the danger from 
an occasional outcropping of error as the result of free in- 
vestigation, that must accrue from the murderous stiflings of 
free thought and free speech. An attempt to preserve union 
on such conditions not only renders union worthless by the 
sacrifice of liberty, but will defeat its own purpose, and compel, 
in time, new revolutionary movements. 

2. The absence of all right to control our brethren where 
Christ has left them free. Such freedom may sometimes alarm 
us. Creed-bound communities may lift their hands in holy 
horror at the ' latitudinarianism ' that we allow. But it is 
not worth while to accept principles unless we are willing to 
follow them to their legitimate results ; and we insist that Rom. 
xiv. allows a very large liberty, which we have no right to 
trench on except with the plea of the demands of Christian 
love. 

Now it will be seen that the founder of the Christian 
Standard was not only opposed to magnifying opinions 
into matters of importance, but he carries the war into 
Africa and affirms that those who do magnify these opin- 
ions, or attempt to stifle the free and unembarrassed re- 
search with a view to growth in grace and knowledge, are 
the real apostates, and not those who favour such investi- 
gations. 



604 HISTOKY OF THE DISCIPLES OF CHRIST 

In saying what Mr. Errett published in the Standard, 
he simply reiterated in his own words what had been a 
cardinal principle with the Disciple leaders ever since the 
issue of the great " Declaration and Address " by Thomas 
Campbell. Mr. Errett's contention, however, had a spe- 
cial significance at this particular time. Those who were 
emphasising side issues as indicating an apostasy were 
claiming that the pioneers of the movement did not and 
would not countenance such things as were being practised 
by the " progressives." Mr. Errett showed conclusively 
that these heresy hunters were the very men who were 
guilty of apostasy, at least so far as the Disciple move- 
ment was concerned. From time to time he showed con- 
clusively that the pioneers did not magnify opinions in 
the question of fellowship or co-operation, and that while 
some of the questions which were under consideration at 
the beginning of the seventh decade had never troubled 
the pioneers of the movement, at the same time the prin- 
ciples by which these pioneers were guided were exactly 
the same as those by which he was guided in dealing with 
such matters as expediency, progress, missionary societies, 
organisation, etc. Those who did not allow freedom with 
respect to such questions were the real heretics and had 
undoubtedly apostatised from the faith of the fathers. 

it is well to emphasise this fact, as there are still some 
men who seem to be sighing for the flesh pots of Egypt, 
and some are even crying to go back to the bondage of 
those legalistic days when some of our leading men had 
the whiphand in guiding the Restoration movement. 

John Augustus Williams had just finished writing the 
life of John Smith, a very remarkable biography of a still 
more remarkable man. The biography was entitled, " The 
Life of John Smith," and Williams proved himself in its 
composition a second Boswell. Mr. Errett thought it 
would be a good thing, both for the Disciple plea and also 
for the circulation of the Standard, if he could secure the 
privilege of running this life through his paper before it 
was published in book form. An arrangement to do this 
was finally concluded with Mr. Williams, and accordingly, 
the first chapter of the life of John Smith appeared in 
the Christian Standard. Against this action the Apos- 
tolic Times entered a vigorous protest. The Times con- 
tended that the life of John Smith belonged to the brother- 



SOME FAILURES AND SOME VICTORIES 605 

hood, and could not, therefore, be used legitimately for 
exploiting the circulation of the Christian Standard, and 
the Times at once appealed to the brotherhood to frown 
upon this audacious innovation. Of course, the brother- 
hood soon saw through this flimsy veil of pious mortifica- 
tion. It was too evident to every one that the Times was 
disgruntled wholly because it had been out-generaled in 
securing a privilege which the Times itself would have 
been more than willing to accept. In the blindness of 
this ridiculous opposition, the Times did not seem to ap- 
prehend the fact that however true it might be that the 
life of John Smith belonged to the brotherhood in a gen- 
eral sense, that this particular life of John Smith belonged 
to Augustus Williams, who had written it. However, 
a special point of objection was that the Times was a Ken- 
tucky paper, and John Smith was a Kentuckian, and natu- 
rally enough the Times supposed that a great many Ken- 
tuckians would take the Christian Standard in order to 
secure the privilege of reading about one of their great 
men whom they delighted to honour. 

This incident is related in order to show the curious 
influence at work during these crucial days. The ab- 
normal individualism which had characterised the Disciple 
movement from almost the very beginning did not fail 
to assist in the periodical rivalry of the period now under 
consideration. The Standard was really the only leading 
paper or magazine that supported definitely all-round, 
forward movements. The Apostolic Times supported the 
missionary societies, but was in other respects almost a 
hindrance to success, because of its extreme conservative 
and legalistic tendencies. The American Christian Re- 
view, edited by Mr. Franklin, while at first giving a sort of 
quasi-support to the Louisville plan, finally came out "in 
open opposition to all missionary societies of every kind. 
Such was the actual situation with regard to the influence 
of the press at the close of the sixth decade. 

At the end of the year 1870 the Millennial Harbinger 
was discontinued. The editor, President W. K. Pendle- 
ton, found that his duties as President of Bethany College, 
together with other important pressing obligations upon 
his time and strength, made it impossible for him to edit 
the Harbinger, or to be responsible for its business man- 
agement. He gave it up with much reluctance, but with 



606 HISTOKY OP THE DISCIPLES OF CHRIST 

the promise that he would continue to contribute liberally 
to other periodicals. 

The Harbinger, since its initial number in 1830, had 
been a great magazine. In it may be found practically a 
history of the Disciple movement, through the forty-one 
years of its existence. It contained, from time to time, not 
only the remarkable contributions of its editor-in-chief, 
but also the very efficient help of the co-editors, such as 
W. K. Pendleton, Robert Richardson, A. W. Campbell, 
C. L. Loos, Robert Milligan, and Isaac Errett, together 
with a host of able contributors representing every phase 
of the Disciple movement, as well as every country where 
the plea had made progress. In short, its volumes are 
now a repository of literature which has not yet had its 
supreme influence. Much of what these grand thinkers 
and writers published in its pages was misunderstood 
at the time it appeared. But times change, and we change 
with them. Already the religious world is beginning to 
recognise the great value of the Disciple movement as a 
religious force, and it is not too much to anticipate that 
the time is not far distant when the leading articles of the 
Millennial Harbinger will become classic in the religious 
literature of the nineteenth century. 

But all these changes, and conditions at the close of 
the sixth decade and beginning of the seventh, clearly 
indicate a new crisis in the Disciple movement, which 
will make it necessary for them to go either backward 
or forward — backward to the old, disorganised, and almost 
anarchical individualism, or forward to a co-operation, 
where the seeds of discord shall no longer be encouraged 
to grow by those who had so long hindered progress by 
making it an epithet rather than a great word with which 
to conjure. 

Already the Disciple movement was beginning to attract 
very considerable attention among the religious denomina- 
tions. Their phenomenal growth, notwithstanding the 
bitter opposition which they had very generally received, 
had begun to challenge those, who had unfavourably re- 
garded their movement, to stop and think. The spirit of 
the movement had also become somewhat modified. As 
the violent opposition continued to grow less and less, 
the Disciples themselves became decidedly more charitably 
disposed in the treatment of their religious neighbours. 



SOME FAILURES AND SOME VICTORIES 607 

Concessions on both sides began to create a new atmo- 
sphere, and this became sufficiently predominant to pro- 
duce a desire on the part of some of the denominations 
to cultivate very friendly relations with the Disciples, 
and in some cases this had in view a probable union 
with the Disciples. 

In 1871 overtures were made of this kind by the Free 
Baptists, and committees representing the respective bodies 
were appointed to confer together with a view to the 
union of the two bodies. The chairman of the Disciple 
committee, W. T. Moore, visited the Free Baptist Con- 
vention that fall at Providence, R. I., and delivered an 
address before the Convention which was warmly received. 
The two committees also had a very friendly conference, 
and while it was apparent that no special doctrinal differ- 
ences stood seriously in the way of union, there were still 
practical difficulties which could not be immediately over- 
come. However, the committees recommended exchange 
of pulpits, and the cultivation of fraternal relations, at 
the same time expressing the hope that the time was not 
far distant when all difficulties in the way of union would 
be overcome, and when the two bodies would become prac- 
tically one. 

It has already been stated that, with all its evils, the 
Civil War had produced some good. After the close of 
the war a union sentiment among the churches began to 
grow. It was felt that if a union of states is good, a 
union of Christians would be better. Furthermore, the 
Christians began to find out that divisions by mere shibbo- 
leths are unworthy of those who profess to be followers 
of Him who prayed that His disciples might all be one. 
We must, therefore, reckon that the seventh decade opened 
with a growing sentiment in favour of Christian union, 
and this sentiment among the Disciples was accentuated 
by the advocacy of the new journalism which was growing 
up among them. This new journalism was led by the 
Christian Standard, the efficiency of which was augmented 
by the addition of President W. K. Pendleton to its 
editorial staff. 

In making his bow to the readers of the Standard, he 
uses the following great words: 

We mean earnest, watchful, thoughtul work, honest as 
faith can make it, and true to the cherished purposes of the 



608 HISTOEY OF THE DISCIPLES OF CHRIST 

many dead and living co-labourers with whom we have so long 
stood in harmonious struggles for the restoration of the New 
Testament doctrine and practice. We have discovered nothing 
in the Word of God, and can discern nothing in the signs of the 
times, to induce us to draw back, or aught to relent in the 
steadfast advocacy of our original plea. We may not, we 
think we do not, understand it in the sectarian narrowness in 
which it is held by a few. We can see neither the wisdom of 
the policy nor the warrant for the liberty which some are ex- 
ercising in restricting the gospel of grace, in its divine cath- 
olicity and freedom, by the autocratic dogmatism of a creed 
spirit that is as narrow in its logic as it is cold in its charity. 
It is true now, as when Paul was yet with the Church, " We 
should be ministers of the New Testament, not of the letter, 
but of the spirit ; for the letter killeth, but the spirit giveth life." 
(II. Cor. iii:6.) Even under the Jewish dispensation this 
distinction between substance and form was true. Paul 
recognised it as an eternal law of the divine judgment. " He 
was not a Jew who was one outwardly, neither was that cir- 
cumcision which was outward in the flesh; but he was a Jew 
who was one inwardly, and circumcision was that of the heart, 
in the spirit, and not in the letter." (Rom. ii: 28, 29.) 

But the form and substance are, both philosophically and 
scripturally, united in every true life. The letter as law 
killeth, yet the letter as a revelation of grace leadeth to life. 
Paul does not use the word letter in the sense of the word of 
revelation. This is living and quickening through the spirit; 
but in isolation, taken as a mere intellectual light enforced or 
conformed to simply as a rule by which to escape punishment 
or secure advantage, it becomes mere letter, and profits noth- 
ing in the divine life. We may thus be led by it, as dumb 
cattle, submissive to the yoke and patient under the burden 
and obedient to the thunder of command, but heartless and 
lifeless in the service, as the ox under the goad. The letter 
pays tithes, but waits for the collector and grumbles at the 
rate. The spirit gives the heart, and anticipates the morning 
with its bounding gladness of service. The letter sits cau- 
tiously and gloomily in the corner, criticising its duties and 
shielding itself with a cunning network of " thus saiths " ; 
the spirit goes abroad eager to find and prompt to do whatso- 
ever is true and lovely. The letter is censorious; the spirit is 
charitable. The letter is a dead carcass, perfect and complete 
as it may be in its parts, but a lifeless anatomy ; the spirit is 
a living form, beautiful in expression and restlessly active 
with the grace of divine life. 

Evidently, the work that is needed is a restoration in form 
and power of the apostolic church, a New Testament ministry 
that takes the word of revelation for its guide, and the spirit 
of inspiration for its impulse. To separate these in theory or 
in practice is to break up the bond of Christian unity and re- 
duce Christianity to a theory, a philosophy, a mere scheme of 



SOME FAILURES AND SOME VICTORIES 609 

salvation, without the power of life. The readers of the 
Harbinger, to whom now we especially speak, will recall the 
steady earnestness with which this essential characteristic of 
Christianity was ever insisted upon by its great editor. We 
remember with what earnestness he was wont to say, " I have 
no confidence in any instrumentality, ordinance, means, or 
observance, unless the heart is turned to God. This is the 
fundamental, the capital point; but with this every other 
divine ordinance is essential for the spiritual enlargement, 
conformation, and sanctification of the faithful." On this 
grand position let us plant ourselves with renewed steadfast- 
ness, and labour to bring our movement on to still further 
perfection.* 

The Standard had become a great power in guiding 
and developing the Disciple movement along wise and 
fruitful lines. Other journals were following this lead, 
and even the journals which had been least liberal began 
to relent somewhat in their violent opposition to progres- 
sive measures ; and all this made the outlook for the new 
decade bright and hopeful. 

•"Life of Pendleton/' pp. 355-357. 



CHAPTER XXIII 

NEW MISSIONARY ENTERPRISES 

THE year 1874 was a red-letter year for the Disciples 
of Christ. By this time it had become evident that 
the " Louisville plan," from a financial point of 
view, was practically a failure. However, it is well to 
be careful about our wholesale condemnation of this plan, 
for undoubtedly it had a very important educational in- 
fluence, though it did not immediately bring money into 
the treasury of the General Society. The following may 
be mentioned as some of the good results produced by this 
plan: 

1. It convinced the Disciples that it was not according 
to the genius of their religious movement. 

2. A people who had been fed on individualism could 
not be made to work in any hard-and-fast organisation 
where this individualism was somewhat discounted. 

3. It demonstrated, furthermore, that money is the most 
conservative thing in the world; that men will concede 
almost anything rather than the privilege to do as they 
please with their own finances. 

4. It settled the question that co-operation of the 
churches must remain a voluntary matter, and that, there- 
fore, any plan which had even the appearance of federating 
these churches in any organic way would be strongly 
resisted by very many of them, if not by all of 
them. 

5. It also demonstrated that things sometimes have to 
get worse in order to get better. Experimenting with 
this plan brought the Disciple movement, in its missionary 
operations, to the point where it became clearly evident 
that something else must be done, or else their missionary 
operations, in any co-operative sense, would have to be 
abandoned. 

6. It made very certain that the Disciples must either 
go back to the old system of life membership and life 

610 







SOME OFFICERS OF NATIONAL SOCIETIES 



1, William R. Warren. 2, F. M. Rains. 3, Stephen J. Corev. 4, George 
W. Muckley. 5, William J. Wright. 6, A. L. Orcutt. 7, Archibald Mc- 
Lean. 8, P. C. Macfarlane. 9, George B. Ranshaw. 10, H. A. Denton. 
11, Claude E. Hill. 12, Marion Stevenson. 



NEW MISSIONARY ENTERPRISES 611 

directorship, and individual contributions, or else they 
must go forward to something better than had yet been 
tried in their history. 

7. Finally, the " Louisville plan " had a certain positive 
influence in creating the sense of a united brotherhood 
among the Disciples. Some one has said that individual- 
ism had gone to seed at the time the " Louisville plan " 
was on trial, and that this plan, if it did nothing else, 
would teach the Disciples an important lesson by calling 
attention to the fact that they were dependent upon one 
another, and associated in a common brotherhood and 
fellowship, which demanded recognition in different co- 
operative acts, such as the " Louisville plan " provided 
for, and which it emphasised very strongly, though it failed 
to bring financial support to the General Society. 

Thomas Munnell was corresponding secretary during 
the time that the plan was on trial. He was elected in 
1868, and continued until 1877, when he was succeeded 
by F. M. Green, of Ohio. Munnell was a great secretary, 
though his greatness did not consist in his ability to 
secure contributions to the Society. During his adminis- 
tration the finances of the Society ran down to the lowest 
point that had ever been reached since 1853, but in other 
respects the influence of Munnell was very helpful. He 
was a spiritually-minded man, thoroughly in sympathy 
with the best ideals of the Disciple movement, and was 
much beloved by his brethren. He was also a gifted writer, 
and not the least influence which he exerted for good, 
during his administration, was by his pen. Some of his 
articles occupy a classic position in the literature of those 
days. To the first number of the Christian Quarterly he 
contributed an article, entitled, " Indifference to Things 
Indifferent," which deserves to be written in letters of 
gold, and read by every Disciple of Christ, at least once 
a year, if not more frequently. It is a noble defence of 
liberty, and a most vigorous protest against magnifying 
matters of small importance into barriers in the way of 
legitimate progress. As there is so much of the true 
spirit of the real Disciple movement in this article, we 
feel justified in making a liberal quotation from it, which 
will give the reader not only a taste of the quality of 
the article itself, but will furnish him with the key to 
the principles and aims of the religious movement as it 



612 HISTORY OF THE DISCIPLES OF CHRIST 

was understood by the men who were governed by high 
ideals : 

" There is a certain degree of spiritual development which 
only renders a man unhappy, morose, and unkind. It is that 
degree that has merely learned to hate sin, but that has not 
yet attained to the love of humanity. Such a Christian is 
always censorious, impatient of imperfection in others, and in- 
clined to be very exacting about the ceremonial of religion. 
He understands the law better than the Gospel, he will have 
sacrifice rather than mercy, makes little allowance for cir- 
cumstances, and has the narrow gate narrower than it really 
is. There may be a true work of grace begun in his heart, 
but then it is only begun. He lacks that malleable state of 
Christian sympathy that can become all things to all men, for 
the sake of winning them to Christ. Instead of leaving his 
theological moorings for awhile to associate himself with one 
who is out of the way, and, by gentle tractions, to lead him 
heavenward, he stands at a safe distance and yells his up- 
braidings and censures at him, scolding him back to God. 
Small departures from the truth in another he magnifies into 
mortal sins, and the narrowest dehiscences are widened into 
impassable gulfs, while the constant contemplation of pecca- 
dilloes contracts his mind till there is no room for a large view 
of humanity, involved as it is in so many difficulties in the 
way of a perfect knowledge of God. 

Not so with Paul. His sympathy for humanity, his love of 
souls, his knowledge of their weakness, his broad philosophy 
of spiritual growth, and, above all, the influence of the Holy 
Spirit, all lead him to make much allowance for men, to wait 
on their development, and to accommodate himself to their 
prejudice and ignorance, that he might win them to Christ. 
When he beheld a soul far from God, he ran to his side, linked 
his sympathies with his, identified himself with him, became 
whatever he was, and having securely bound that soul to his 
own, he tried to work his own way back to Christ with him. 
What was the eating of a little meat, or the not eating of it, to 
him, if he could save a soul thereby ? Did he refuse to circum- 
cise a man if that would give him access for Christ to their 
hearts ? Did he stubbornly ' stand up for the whole truth ' 
when he saw that many feeble souls could not bear it all? 
When he saw that his despising a ' holy day ' would offend a 
weak brother, did he stiffly maintain his orthodoxy under pre- 
tense of ' contending earnestly for the faith once delivered to 
the saints ' ? And even if a quasi respect to the defunct cere- 
mony of sacrifice was necessary to save what little faith they 
had in Christ, did he, on the plea of being sound refuse to be- 
come a Jew, for the time being, that he might save a Jew? 
Did he consider it a ' retreating to the sects ' — Pharisees and 
Sadducees — when he became all things to all men? The dif- 
ference between Paul's generous views of these things, and 



NEW MISSIONARY ENTERPRISES 613 

those of small Pharisees of all ages, is just the difference be- 
tween the divine and the human. With him everything 
transient, accidental, and merely ceremonial, was lost in the 
superlative importance of faith in Jesus, even if that faith 
should have to keep company awhile with a defunct ceremonial. 
He knew that the old leaves that fall not off in Autumn will 
surely fall at the swelling buds of opening Spring. No rational 
man ever wishes the darkness of night to break into sudden 
day without the help of twilight. God has put a green hull 
around every nut of the forest to protect its tenderness, and 
to convey its nourishment until the seed is fully matured. 
This hull gradually dries, withers, and falls off, when the seed 
no longer needs its aid; but it would be cruel to tear it from 
its place too soon, and leave the kernel to exposure and to 
death. Even so the Jewish religion for centuries contained 
the Christian religion, and could not be torn from around it 
so soon, nor would the latter have thrived very well under 
such treatment. 

How carefully ministers should deal with the souls of men 
may be seen from the fact patent to all — that truth is often, 
for a time supported even by error. Had the Jew been re- 
quired to renounce Moses and the law at once, on the reception 
of the Gospel, few, if any, would ever have become the disciples 
of Christ. Even during his personal ministry they more than 
once left off following him on account of his hard sayings — 
that is, on account of his true sayings. But, being allowed to 
entertain much of their former religion, they received Christ, 
the Messiah, as a farther development of their own covenant. 
They received Christ, then, because they were allowed, for a 
time, to entertain some errors which they were not prepared to 
give up. How magnificent that spiritual understanding of the 
Apostle to the Gentiles, who, standing upon God's observatory 
and seeing things as the Spirit sees them, defines the value of 
meats and drinks, new moons, Sabbath days, sacrifices, and cir- 
cumcision ; and taking up the last as a test-case for all the rest, 
declares that ' circumcision is nothing, and uncircumcision is 
nothing , — that ' neither if we eat, are we the better ; nor if 
we eat not, are we the worse ' — that ' one man esteemeth one 
day above another, another man esteemeth every day alike/ 
and so indifferent is Paul to things indifferent that he allows 
each one to have it his own way, and be ' fully persuaded in his 
own mind.' Meanwhile he comprehends the several capacities 
of his infantile brethren, and gives milk or strong meat as the 
case will allow. He will give faith in the sacrifice of Christ 
time to absorb all the faith they now have in other sacrifices, 
will give the circumcision of the heart time to dismiss cir- 
cumcision in the flesh, and keeps urging that ' the kingdom of 
God is not meats and drinks, but righteousness, and peace, and 
joy in the Holy Spirit.' 

An altitude gained like this is so unlike the dwarfish at- 
tainments of his own, or even of modern times, that one is in 



614 HISTORY OF THE DISCIPLES OF CHRIST 

danger of being considered latitudinarian, unsafe, and ' un- 
sound,' who even surveys the ground on which Paul trod. 
However, in the ratio in which we can walk with him on these 
highlands of God, we ought to be able to exercise the same for- 
bearance toward those who fear all this liberty of the Gospel. 
It cannot be denied that the distance between him who said 
' circumcision is nothing,' and him who said ' except ye be 
circumcised and keep the law of Moses ye cannot be saved,' 
is very great. Nor can it be denied that the distance is about 
the same between him who could bear with such ignorance and 
error in the ancient Church and him who breaks fellowship 
with a modern Church that has a small melodeon in their 
Sunday School. Granting, as the writer does, that there are 
cogent and well founded objections to instrumental music in 
public worship, this departure from the simplicity of the 
Gospel is nevertheless animalcular compared to those tolerated 
by the apostles in the early Church — tolerated, not that they 
approved them — but as the Greek general replied, when asked 
why he was retreating so fast, ' I am pursuing an advantage 
that lies behind,' so, those wise men often found advantages 
lying in concession to the weakness and ignorance of their 
brethren. 

The ' changeable ' and the ' changeless/ the i flexible ' and the 
' inflexible ' in religion, are expressions exceedingly unsavoury 
to one who does not restrain his denunciations of their authors 
long enough to understand what is meant by them. And yet 
it would be admitted that while the command ' give to him 
that asketh thee ' is as changeless as the word of God, the 
manner of obeying the injunction may nowadays differ widely 
from that which was common in those days, and to which 
Jesus especially referred. We can now obey this order with- 
out ever giving a cent to a street beggar, since our improved 
methods of taking care of the poor prevent the necessity of it. 
The taxes and poor-houses far surpass any method ever known 
in primitive times, and are so complete that city authorities 
forbid our giving to mendicants. Evidently we are at liberty 
to feed the poor in a manner different from what the Saviour 
alluded to, and this is what is meant by the * changeable ' and 
the ' flexible ' ; and thus we must adapt ourselves to ' the vary- 
ing conditions of society ' in obeving the commandments of 
God. 

Now, while it is the duty of the censorious and fault-finding 
to imbibe more of the love of God and less bitterness against 
those who either are, or are thought to be, in error, and so pre- 
serve Christian regards, in spite of adventitious differences, it is 
also the duty of those who are wrongfully represented and mis- 
understood to have compassion on those who do them wrong. 
No one is ever intentionally misrepresented by good men. Be- 
sides, men's intellectual habits, often unconsciously to them- 
selves, lead them into censoriousness and unfair methods of 
debate. Public debates are sure to spoil the spirits of second 



NEW MISSIONARY ENTERPRISES 615 

or third-rate abilities. A great man, like Alexander Campbell, 
can debate through many years without contracting those 
vicious habits of reasoning that so often overtake those of in- 
ferior capacity. The vicious and unmanly habits referred to 
are such as making false issues, where, in a true issue, triumph 
would not be so apparent; refusing to accept an explanation 
in the sense in which it was intended; taking no pains to 
honestly understand an opponent's true position; merely as- 
serting instead of arguing, where it is believed the populace 
are known to accept the former more greedily than the latter 
— these, and all the ad captanda intended to slap in the face 
an argument that cannot be fairly met, are weaknesses in- 
herited from many disputings in public, and deserve com- 
miseration on the part of those who have not been subjected 
to their influence. These are scars left upon the minds of 
those who have encountered the enemies of truth, and who have 
not been able to parry every stroke of the foe, nor to defeat 
him, without using his own mode of warfare, to some extent. 
Now, a proper love for humanity will not denounce these on 
account of their infirmities, although they may be very re- 
pulsive. For example — the narrowest-minded men are always 
the most confident of their own opinions, they are the most 
denunciatory, and always claim to be the standards of ortho- 
doxy. The more you focalise the rays of heat, the more in- 
tense that heat becomes in its contracted circumference; the 
more general a man's knowledge and sympathies, the more he 
is disposed, like the sun, to flood the world with his love and 
gentleness. The strongest focalisers are, of necessity, the 
most ignorant of men, and such should not always be con- 
demned so much, as it is often their misfortune rather than 
their crime. Hence, the patience Paul manifested toward his 
Jewish brethren, who could not lift their eyes from the law, 
arose from his comprehensive view of the Christian religion, 
and of the gradual development of spiritual life in the soul; 
and when we say he was indifferent to things indifferent we do 
not mean that the errors tolerated were as good for men as 
the truth, but that none of the above-named were considered 
of sufficient consequence to warrant unkind upbraidings or 
even ill feelings. Why, then, do modern preachers treat so 
harshly any one who may not, in practice, but merely in theory, 
get out of the way a little? One believes in abstract opera- 
tions of the Holy Spirit; another, that repentance precedes 
faith ; another, that instrumental music belongs to the chapter 
of expediencies (or such like) ; another, that the title of 
' Reverend ' is innocent enough, and, lo, the dirty feet of 
harpies are upon them, as if they were outlaws against the 
Kingdom of God. Wherefore? Because the religious pulse 
is low in these theological constables, whose piety has all left 
the heart, producing a congestion of head religion, consisting 
in ' clear views,' critical acumen, sound theory, intolerance of 
mistakes, however small or however honest, and in denouncing 



616 HISTORY OF THE DISCIPLES OF CHRIST 

better men than ourselves. The gnats are not yet all strained 
out nor the camels all swallowed ; nor are the ' mint and anise 
and cumin ' all gone ; the constant selection of things com- 
paratively indifferent, instead of ' judgment, mercy, and truth,' 
is still the habit of poor little man. 

Why the world always places the intellect above the affec- 
tions, the head above the heart, might be a question for the 
philosopher. In our schools the premiums are given not to 
the best, but to the smartest boy. His mind, quick as a steel- 
trap, triumphs over the other's conscience, sensitive as an 
angel's. The blunted conscience of the covetous man remains 
in the Church, the whisky manufacturer and vender take 
high seats in the synagogue, and half-converted, prayerless 
souls of the most indifferent grace — if they only hold the doc- 
trines * we teach ' — can sit down at the communion table, while 
hearts the most subdued and mellow with the love of God, and 
that would die for Jesus' sake, are thought to be unworthy, 
because of some honest head-mistake as to some theory of 
religion. In the day when God shall bring up the valleys and 
press down the hills ; when he shall make the ' last first and 
the first last,' and 'turn the world upside down,' the heart 
will be found above the head, love above knowledge, and a 
godly life above a sound theory. 

Too much attention to the ' form of godliness ' draws religion 
from the inside to the outside, from the heart to the surface. 
The pushing of the lips toward God, while the errant heart is 
on an excursion somewhere else, is characteristic of those who 
object to the healing of a sick man on the Sabbath day. The 
Catholic and High Churchman give baptism the privilege of 
bringing the sinner to God without either faith or repentance, 
and all pedobaptists bring children into the Church by this 
rite alone. This is an election of the form without the sub- 
stance, the husk without the ear, the shell without the seed. 
It is the antipode of transcendentalism that rejects all forms 
in religion, and seeks for direct communion with God, without 
the intervention of a Saviour, an ordinance, or a church. The 
one has a body and no soul, the other seeks to have a soul 
without a body. But as long as God shall have soul and body 
grow together, as complements of each other, so long will he 
give contradiction to both formalism and transcendentalism. 
As the substance of food is always obtained from the various 
forms of food, so is spiritual good found in the forms of 
religion, while forms alone, without the power of godliness, 
are like husks for the soul." * 

The influence of this article was worth the whole cost 
of Munnell's services during the period of his secretary- 
ship. But this article was not the only one of value 
which he wrote. He was constantly urging through the 

* Christian Quarterly, Vol. 1., pp. 79-84. 



NEW MISSIONARY ENTERPRISES 617 

papers and magazines the importance of spiritual culture 
among the Disciples, and a proper care of all the churches 
from that particular point of view. Indeed, his mission 
was practically more to the churches than to any mis- 
sionary field outside of the churches for which a corre- 
sponding secretary was expected to provide. He was 
not indifferent to evangelistic operations in any or every 
direction, but he felt that the churches, first of all, should 
be properly equipped and spiritually developed, if the 
Disciple plea should ever become effective in results. In 
short, his special work seemed to be to help the churches, 
rather than to seek and save the lost. 

Of course his methods did not satisfy those Disciples 
who were constantly seeking a pretext by which they 
could attack the missionary societies. But the financial 
results of MunnelPs administration did not satisfy any 
one, and much less himself. Many felt that the time had 
come when something better in missionary work should, 
at least, be attempted, as the General Society had now 
only a name to live by, but was practically dead, so far 
as having any ability to reach out for some noble achieve- 
ment in the conversion of the world. 

The churches were still actively engaged in evangelistic 
work, notwithstanding a considerable amount of friction 
among them had been produced by the agitation of ques- 
tions with respect to organs, missionary societies, com- 
munion, and other things relating to the growth of the 
Disciples in their church life. But up to 1874 very little 
effort had been made through any organisation to do 
missionary work in foreign lands. The mission that had 
been established in Jerusalem was discontinued about 
the close of the war, and the one in Jamaica was very 
poorly supported, and finally practically abandoned. 
There was a growing feeling that the time had come when 
the Disciples should begin a foreign missionary work in 
earnest, as such a work would react upon the home 
churches, and would probably do more to stimulate mis- 
sionary activity at home, as well as abroad, than any- 
thing else that could be done. 

In view of this feeling, earnest efforts were made during 
the Convention in October, 1874, to secure the appointment 
of a foreign missionary to some inviting field, as a begin- 
ning in what was believed to be an imperative necessity. 



618 HISTORY OF THE DISCIPLES OF CHRIST 

The importance of this movement was emphasised by a 
motion to instruct the General Board to take such action 
during the year as would open at least one foreign mis- 
sionary station. 

This proposal was urged upon the Convention very 
earnestly by two or three speakers, and to emphasise the 
importance of the matter, Joseph King, of Allegheny City, 
Pa., made one of the regular addresses of the Convention 
on " The Importance of Foreign Missions,'' though he did 
not even suggest the propriety of starting a missionary 
society at that time. All who were in favor of establish- 
ing foreign missions looked to the General Society to do 
this, and consequently no one had any thought of estab- 
lishing another society, until the motion to instruct the 
General Board to establish a foreign mission, during the 
year, was voted down, and in lieu of this, a half-hearted 
resolution was passed which left the whole matter dis- 
cretionary with the Board, and this was regarded by the 
friends of foreign missions as practically amounting to 
nothing at all, as such resolutions had been passed fre- 
quently without any results whatever. 

For the sake of the truth of history, the following facts 
need to be stated just here. After it became apparent 
that the General Society did really nothing in providing 
for a foreign mission, and would do nothing, W. T. 
Moore left the audience room of the Richmond Street 
Christian Church, Cincinnati, Ohio, where the Convention 
was in session, and retired to the basement of the church, 
where he spent some time in earnest thought and prayer 
over the whole situation. He then spoke to several 
brethren, whom he felt sure could be trusted to meet 
him at a certain hour in the basement of the church for 
conference. When the hour came, about twenty-five or 
thirty brethren assembled, where they had been invited. 
W. T. Moore then explained the object he had in view 
in calling the meeting. He stated that the time had 
come, in his judgment, when steps for the organisation 
of a Foreign Missionary Society should be taken. In an 
earnest talk he urged immediate action, and then proposed 
that a committee should be appointed with power to pre- 
pare a Constitution, and also to arrange, if possible, with 
the General Society at its next year's meeting, for a 
reasonable amount of time to make known the new soci- 



NEW MISSIONARY ENTERPRISES 619 

ety's plans and purposes. He made it clear that this 
society was in no way intended to antagonise the General 
Society, but to co-operate with that society and, therefore, 
to hold their respective conventions at the same time 
and place, and in all other cases to co-operate in the most 
friendly manner. 

This proposal was heartily received and adopted by 
the conference, and a committee was appointed, with W. T. 
Moore as chairman, to prepare the whole plan of organisa- 
tion, and submit the same to a conference specially called 
to meet during the next convention of the General Society. 

Among those who attended this conference in 1874 may 
be mentioned B. B. Tyler, Thomas Munnell, F. M. Green, 
J. B. Bowman, W. F. Black, J. C. Reynolds, Robert 
Moffett, J. S. Lamar, R. M. Bishop, W. S. Dickinson, 
Calvin S. Blackwell, L. Lane, John Shackleford, David 
Walk, J. T. Toof, and others whose names cannot now 
be recalled. Unfortunately the records of this meeting 
were lost, and consequently these facts are given as they 
are remembered by the one who called the meeting, and 
who presided during the conference. Even some of the 
names mentioned may not be correct. It must be remem- 
bered that others would have been present if they had not 
been engaged with the General Society, which was then 
in session in the main audience room of the church. 
Isaac Errett was then president of the General Society, 
and was presiding at the session of that society. However, 
when he learned what had been done, he gave his hearty 
consent at once, and served on the committee which had 
been appointed to prepare a constitution and plan of 
organisation to be reported, as already stated. This com- 
mittee met at Indianapolis during the Indiana State meet- 
ing, which was held the subsequent year, and had their 
report ready for the General Convention, which was held 
in October, at Louisville, Ky. 

Meantime, Thomas Munnell, who was secretary of the 
General Society, was in hearty sympathy with the new 
organisation, though, as there was some opposition to the 
proposed Foreign Society, he had to move cautiously with 
respect to his approval. But it is probably due to him 
that the friction, which threatened to become a stumbling- 
block in the way of the new movement, was largely over- 
come before the General Society met in Louisville. With 



620 HISTORY OF THE DISCIPLES OF CHRIST 

his co-operation it was arranged that the new organisation 
should have Wednesday night for its announcement, ad- 
dresses, and such business as might be necessary. So that 
when the General Society convened at Louisville, October 
21st, the committee of the proposed Foreign Society was 
ready to report. During the preceding year a circular 
had been sent out by the committee, explaining the whole 
matter as far as seemed needful, and calling for definite 
pledges to assist in the inauguration and sustenance of 
the Foreign Society. 

At Louisville, October 22d, the friends of the new society 
were called together, and the following definite organisa- 
tion was effected : President, Isaac Errett ; Vice-Presidents, 
W. T. Moore, J. S. Lamar, and Jacob Burnett; Cor- 
responding Secretary, Robert Moffett; Recording Secre- 
tary, B. B. Tyler; and Treasurer, W. S. Dickinson. At 
this meeting the following constitution, reported by the 
committee, was adopted: 

Art. I. — The name of this organisation shall be, " The 
Foreign Christian Missionary Society." 

Art. II. — Its object shall be to make Disciples of all na- 
tions, and teach them to observe all things whatsoever Christ 
has commanded. 

Art. III.— This Society shall be composed of Life Directors, 
Life Members, and Annual Members. 

Art. IV. — Its officers shall be a President, three Vice-Presi- 
dents, a Recording Secretary, a Corresponding Secretary, and 
a Treasurer, who shall be elected annually. 

Art. V. — The officers of the Society shall constitute an 
Executive Committee who shall manage the affairs of the So- 
ciety during the intervals of the Board meetings. A majority 
shall be competent to transact business. 

Art. VI. — Any member of the Church of Christ may become 
a Life Director by the payment of f 500.00, which may be paid 
in five annual installments; or a Life Member by the payment 
of |100.00, in five annual installments; or an Annual Member 
by the payment of f 10.00. 

Art. VII. — The officers of the Society and the Life Directors 
shall constitute a Board of Managers, who shall meet at least 
once a year for the transaction of business. 

Art. VIII. — The Board of Managers shall have power to ap- 
point its own meetings, elect its own Chairman and Secretary, 
enact its own by-laws and rules of order, provided always that 
they be not inconsistent with the Constitution of this Society, 
fill all vacancies which may occur in their own body during 
the year, and if deemed necessary by two-thirds of the mem- 
bers present, at a regular meeting, convene special meetings of 



NEW MISSIONARY ENTERPRISES 621 

the Society. They shall establish such agencies as the in- 
terests of the Society may require, appoint missionaries, fix 
their compensation, direct their labours, make all appropria- 
tions to be paid out of the treasury, and present to the Society 
at each annual meeting a report of their proceedings during 
the past year. The action of the Board of Managers is sub- 
ject to the revision of the Society. 

Art. IX. — The Treasurer shall give bond in such amount as 
the Board of Managers shall think proper. 

Art. X. — The annual meetings of this Society shall be held 
at the same time and place as those of the General Christian 
Missionary Convention (unless otherwise ordered by the Board 
of Managers) and its proceedings may be published as a part 
of the proceedings of that Convention. 

Art. XI. — This Constitution may be amended at any regular 
meeting of the Society, by a vote of two-thirds of all the 
members present, provided such amendment shall have been 
first recommended by the Board, or a year's notice shall have 
been given.* 

At the night session, which had been generously placed 
at the disposal of the new society, Isaac Errett made his 
presidential address, which was wholly extemporaneous, 
though very tender and effective. The first set address 
that evening was delivered by W. T. Moore, in which he 
gave an outline of the plan and purposes of the new 
society, even indicating some of the countries where the 
society would aim to establish missions within the near 
future. In the course of this address Mr. Moore answered 
some objections that had been raised against the new 
society. Among other things, he said: 

You say we have tried Foreign Missions and failed. I beg 
pardon, but I really do not think we have tried very much. 
True, we sent a faithful missionary to Jerusalem and also one 
to Jamaica, but did we sustain them there? While we were 
discussing the propriety of having a missionary society with 
a moneyed basis, our missionaries were starved out and had 
to leave their work, which had only been fairly started, and 
come home. This is precisely the way we have tried the 
foreign missionary work. . . . 

But away with all petty excuses that stand between the 
Disciples of Christ and the great work of converting the world. 
The time has come to end this discussion concerning the dif- 
ference " twixt tweedledum and tweedledee." It is work that 
is needed now, and not controversy. Then let the Macedonian 
cry, which comes up from all quarters of the globe, so com- 
pletely drown the noise of our fruitless discussions, that all 

* " Christian Missions," by F. M. Green, pp. 194-196. 



622 HISTORY OF THE DISCIPLES OF CHRIST 

along the army of the Lord nothing shall be heard but the 
stirring command of a Forward to the conquest of the nations." 

But if there are those who are unwilling to work in any way, 
I think we ought to say to all such that we cannot wait on 
them any longer. For the last twenty-five years we have been 
trying to get forward, but surely our progress has not been all 
that we could desire. And it seems to me part of our trouble 
has been that those among us who have had a true vision of 
our responsibilities, and who have always been willing to make 
real sacrifices in order to push on the work, have been largely 
spending their time in fruitless efforts to conciliate certain 
brethren who oppose all co-operative missionary labour. I 
say " fruitless efforts," for there never was a more profitless 
controversy than that which has been going on between our 
missionary and anti-missionary men. If the difficulty with 
those who oppose us was only an intellectual aberration, then 
might we hope to correct it by discussion; but as long as it 
remains true that selfishness is at the bottom of all anti-mis- 
sionary logic, it is worse than useless to try to overcome 
prejudice against us by an appeal to the reasonableness of our 
cause. 

It ought to be evident by this time that if the work is ever 
done we must do it ourselves. We cannot hope for the co- 
operation of those who will not co-operate in anything, unless 
it be opposition to all that means success. Nor can we delay 
any longer in this matter, brethren. If we do not act now, 
God will give the work into other hands ; for you may rest as- 
sured he will not leave himself without a faithful witness to 
the nations of the plea which we, to-day, represent. 

At the close of this address the speaker indicated the 
true method that should be adopted in dealing with those 
who would be sure to find objections to the new movement. 
He told the story of two men starting to a certain village. 
A started an hour before B did, but they both arrived 
at the village at the same time. B interrogated A as to 
why he had been so long on the road. A replied that 
when he came to a certain place a number of dogs ran 
out and began barking at him, and that he had spent 
an hour in throwing stones at these dogs. B said the 
same dogs had barked at him, but he paid no attention to 
them whatever, and in this way he had caught up with A. 
" Now," said Mr. Moore, " we should not spend our time 
in throwing stones at barking dogs." This exercise would 
only delay progress, and would probably only irritate the 
dogs, and do no good whatever. The true spirit that 
should be manifested is to attend to the business in hand, 
and let the objections alone. He continued by saying, 



NEW MISSIONARY ENTERPRISES 623 

that those who opposed missionary societies would have 
to be convinced, if convinced at all, by the work accom- 
plished by these societies. Christ Himself did not argue 
with His bitterest opponents. He said, " If I do not the 
work of My Father, believe Me not; but if I do His work, 
then if you cannot believe in Me, believe the work." This 
same method would, in the long run, win for every society 
that might be organised. If the society would do the 
work of preaching the Gospel to the lost, there would not 
be much difficulty in finally winning the approbation of 
all honest, earnest Christians. 

It is worth while to state the fact that this policy 
has generally been adopted by the men of the Foreign 
Christian Missionary Society. They have turned neither 
to the right nor to the left, but have kept definitely to 
the main work which the society was organised to do, 
and the result has been a most triumphant vindication 
of the policy indicated in Mr. Moore's address. 

At the same meeting L. B. Wilkes delivered an able 
and pointed address, from which the following is an 
extract : 

Does any one say, be careful how you form a co-operation, 
every detail of which is not expressly provided for in the word 
of God? I reply, be careful that you fail not, nor refuse to 
do what is, in this case, manifestly the will of God. It is, as 
I understand the subject, the divine plan in such a case that 
the people of God should unite in such a co-operation as would 
be efficient. Opposition in such a case is not the teaching of 
the book. It is human, if it is not something worse. I am 
for the divine plan in every case, and against all human 
schemes. . . . We need to have our more prominent brethren, 
with tongue and pen, to speak out a little plainer. If there 
is anything settled in regard to our work, so that there is no 
reasonable doubt, let there be plain talk about it. . . . It 
ought to be made odious to oppose all ways of co-operation for 
doing missionary work. A man may be respected who prefers 
one plan of co-operation to another. Such a one is not only 
willing to do something in co-operation with his brethren, but 
he manifests common sense candor to admit that some plan 
is needed to work by. But he who opposes all plans of co- 
operation, and, therefore, opposes all co-operation, is not 
religiously respectable. This plain, earnest talking ought to 
be done everywhere. Especially ought it to be done by every 
preacher in his pulpit, and as he goes in and out among his 
brethren.* 

* " Memoirs Isaac Errett," Vol. II., pp. 144, 145. 



624 HISTORY OP THE DISCIPLES OF CHRIST 

Such was the beginning of the Foreign Christian Mis- 
sionary Society, which has undoubtedly proved to be the 
most effective organisation for co-operative work that has 
ever existed among the Disciples. Soon after the society 
adjourned, Robert Moffett sent in his resignation as corre- 
sponding secretary, and W. T. Moore was appointed in his 
place, who served two years without salary, as he was at 
that time amply supported by the Central Christian Church, 
of Cincinnati, of which he was pastor. But Mr. Moore found 
it was impossible for him to do the work of corresponding 
secretary as it should be done, and consequently W. B. 
Ebbert was appointed corresponding secretary, who for 
four years did the clerical work of the office on a small 
salary, which supplemented the salary he was receiving 
from a business position which he held. 

It will be seen by these facts that the society started 
out very modestly, and with the least possible expense. 
But it was soon found that something more effective should 
be done in order to secure the best results. Accordingly, 
A. McLean was elected corresponding secretary, and under 
his administration the society went on from victory to 
victory. The facts related will also show that the definite 
movement for the Foreign Missionary Society took place 
in 1874, rather than in 1875, as the record is usually 
made. It is true that the organisation was not com- 
pleted until 1875, but practically the society was formed 
and its organisation provided for before the meeting in 
Louisville, 1875. This fact makes the beginning of the 
Foreign Christian Missionary Society synchronise with the 
beginning of the C. W. B. M., and justifies the statement 
made at the beginning of this chapter that the year 1874 
was a red-letter year in the history of the Disciples. 

In this necessarily brief sketch it is impossible to follow 
this society in detail through the thirty odd years of its 
history. But it will be interesting to the general reader 
to place before him a brief account of the work that has 
been accomplished. It has been stated that it was not 
the intention of the founders of the society to do missionary 
work in Europe. This is a mistake, but it has been 
iterated and reiterated until it has become classic in the 
history of the society. In the very address of Mr. Moore, 
to which reference has been made, he sketched in a brief 
outline the work which the society had in view. In this 



NEW MISSIONARY ENTERPRISES 625 

comprehension he mentioned several European countries, 
and as a matter of fact, at this very meeting of the 
society, missionaries were actually appointed to several 
of these countries. Henry S. Earle was appointed to 
England, J. S. Lamar to Italy, Professor C. L. Loos was 
soon asked to go to Germany, and Dr. A. Hoick to Den- 
mark. 

It was evidently the intention, from the very beginning, 
to evangelise some of the countries of Europe, as well as 
countries in heathen lands; but it is freely conceded that 
heathen missions chiefly occupied the thought of those 
who were managing the society in its early days. Missions 
were established in England, France, Denmark, and 
Sweden. Both Mr. Lamar and Professor Loos felt it im- 
possible for them to go to the countries to which they had 
been appointed. 

Doubtless the mission in England was stimulated largely 
by two considerations. First of all, it was felt that the 
Restoration movement in England had been largely handi- 
capped by a narrow, impracticable policy, and that this 
policy was growing worse and worse, owing to the kind 
of leadership which the movement in that country had. 

Reference has alrealy been made to the letters of David 
King, written to the American churches, in which he 
severely criticised these churches for practising what he 
called " open communion," and other things which he re- 
garded as extremely objectionable. It was believed, there- 
fore, that if some American evangelist could visit England, 
a more liberal spirit of the brethren there might be the 
result. 

This view of the matter was accentuated by the fact 
that a number of brethren in that country had been, 
and were still, calling for American evangelists to help 
them with their work there. In the spirit of real help- 
fulness, American evangelists were sent, but it was soon 
found that Mr. King's influence, through his magazine, 
made it next to impossible for these evangelists to have 
hearty co-operation with the brethren in England and 
Scotland. However, there were some who refused to be 
bound by Mr. King's advice, and these formed a nucleus 
for the organisation of churches that should be guided 
by a somewhat more liberal policy than that which had 
characterised the " old brethren," as they were called. In 



626 HISTORY OF THE DISCIPLES OF CHRIST 

the churches which these evangelists organised the " police 
system " of the English brethren, in guarding the com- 
munion table and the contribution plate, was entirely 
abolished. As this was the main point of difficulty, the 
new churches were practically regarded by the English 
and Scotch churches as unworthy of their fellowship. 
It is furthermore doubtless true that the help which 
Timothy Coop, a wealthy member of the English churches, 
gave to the Foreign Christian Missionary Society had 
something to do with continuing the mission in England. 
Mr. Coop was for many years as narrow as any of the 
rest of his brethren, but a few visits to America had 
the effect of changing his views with respect to some things 
wherein the American brethren differed from those in 
England. Mr. Coop soon saw that one reason why the 
American churches had succeeded, while the British 
churches had made very slow progress, was owing to the 
fact that the American movement had not been loaded 
down with extremely narrow views and practices. He, 
therefore, plead earnestly with his brethren for a change 
in their policy. But they paid little or no attention to 
his appeals, and consequently he withdrew mainly his 
support from the British churches, and gave it heartily 
to the new movement, under the direction of American 
evangelists. 

Mr. Coop was a very extraordinary man. He was per- 
haps the most generous giver among the Disciples during 
his day. Though not an exceedingly wealthy man, his 
gifts were munificent, and the more he gave the more he 
was prospered in his business, and the more he wanted 
to give to the cause which he loved so dearly. He fell 
asleep at Wichita, Kan., while on a visit to America, 
May 15, 1887, and was buried in Spring Grove Cemetery 
at Cincinnati, Ohio. His last hours are vividly sketched 
by Professor H. W. Everest, Chancellor of Garfield Uni- 
versity, located at Wichita, in a funeral address, from 
which we make the following extract : 

With such a life before us, concerning the death which was 
the end thereof, and which made it immortal in its beauty and 
power, we need say but little. The life is everything; the 
death is nothing; nothing, whether it come by the lightning 
stroke or by the slow approaches of a lingering disease; 
whether it break in upon the tranquillity of home, or bring 



NEW MISSIONARY ENTERPRISES 627 

rest to a weary wanderer in a land of strangers. And yet, 
who would not like to know something concerning the last 
hours of this good man? About ten days ago he came into his 
own hired house, which stands in full view of the rising walls 
of Garfield University. By an almost special providence some 
of his family had crossed the sea and joined him there. Once 
more his wife and children were about him. He felt as though 
he could recover and would be permitted to carry out his plans, 
and yet to a friend he said : "I am almost done ; almost 
through. If it is the Lord's will that I should go, I do not 
want any one to pray that I may live — not even a week." He 
expressed disappointment that he could not carry out his 
plans, but not a murmur indicated that he was not content. 
At first he could watch from his window the workmen at the 
University, speak of this and that element of architectural 
strength and beauty, and think, mayhap, of the portals and 
walls of the city of our God where the mansions are, and where 
he might soon find admission. Then he was unable to rise, 
and grew weaker day by day. For some hours he was a great 
sufferer ; sleep brought him no refreshment, and he was tossed 
from side to side on the rough sea of death. At length na- 
ture's opiate made him unconscious of pain, and then great 
quiet and peace seemed to have descended upon him. That 
room where this good man died, where the wife bent over his 
dying pillow, and where his children watched his slumber as he 
sank lower into the deep stillness of death, was a solemn place, 
a holy place, the vestibule of heaven. At four o'clock he 
opened his eyes as if to look once more at the faces that bent 
over him, and then gently closed them in the last long sleep 
of the grave. Gently he passed away, gently as if borne aloft 
by angel hands; as gently as the night yielded to the glories 
of another Lord's Day. Then we remembered Him who 
brought life and immortality to light, and who said, " I am the 
Resurrection and the Life; he that believeth in me, though he 
were dead, yet shall he live." Thanks be to God who giveth us 
the victory through our Lord Jesus Christ.* 

To show how he was appreciated by the Foreign Chris- 
tian Missionary Society, it is only necessary to give the 
following report of the Obituary Committee, made at 
the annual meeting of the society, held in October follow- 
ing his death: 

Timothy Coop, the faithful soldier of Christ, the devoted 
friend of missions, has been called from a useful and conse- 
crated life of toil on earth to the peace and joy of heaven. 
By his zeal in behalf of missions, and his large work through 
this Society, his name has become a household word in the 

* " Life of Timothy Coop," pp. 428-429. 



628 HISTORY OF THE DISCIPLES OF CHRIST 

homes of the Disciples, both in America and England. His 
liberality was as great as the bounty which Providence poured 
into his bosom. " The liberal soul deviseth liberal things, and 
by liberal things shall stand." The Lord made him to increase 
in wealth, and he was neither an unwise nor an unfaithful 
steward. Princely as were his benefactions, they were in- 
adequate, because only material manifestations of his princely 
spirit. Manifold were his good words, but his labours through 
this Society abounded. In its feeble beginnings, his wise 
counsel and his liberal contributions to its funds inspired a 
host to renewed and hopeful toil for the salvation of the 
heathen. 

We have had great preachers, great teachers, mighty leaders 
of God's hosts ; but Timothy Coop was pre-eminently the great 
practical friend of missions, and as such he will for years to 
come be known in America and England and in far distant 
lands. 

Timothy Coop, thy liberal hand lies pulseless on thy bosom ; 
thy generous heart has ceased to beat ; thy pure, manly face is 
no more seen in the assemblies of thy brethren on earth. Thou 
didst follow thy Saviour in this stormy world — thou hast fol- 
lowed Him to the heavens. Is it too much to trust that when 
the loved of earth, who had passed before him, waited for him 
at the portals of the skies and gave him a glad welcome, the 
Redeemer welcomed him too, and said of him as of Nathaniel 
of old, " Behold an Israelite indeed in whom there is no 
guile"?* 

The following incident, related by his biographer, will 
serve to illustrate the practical character of his mind. 

On one occasion he was having an earnest conversation with 
a Baptist minister in reference to the design of baptism. The 
conversation took somewhat the following form. Mr. Coop 
wished to know of the minister how he would treat an earnest 
enquirer who asked him the way of salvation. " Suppose," 
said Mr. Coop, " such an enquirer were to come to you, and 
tell you that he had been hearing your preaching for some time, 
and was now anxious to be a Christian, what would you tell 
him to do ? " The Baptist minister answered by saying that 
he would tell him to believe on the Lord Jesus Christ. " But," 
said Mr. Coop, " suppose he says he does believe, would his 
answer be sufficient, and would you require nothing else?" 
The minister answered that he thought this would be quite 
sufficient, and opened his New Testament to that answer as 
recorded in Acts xvi : 31. " Then," said Mr. Coop, " you would 
require nothing else?" "I certainly would not," said the 
minister, " for the passage in question does not require any- 
thing else." " But," said Mr. Coop, " if we read a little fur- 

*"Life of Timothy Coop," pp. 435-436. 



NEW MISSIONARY ENTERPRISES 629 

ther you will see that something else was done, for the jailer 
was the same hour of the night baptised, he and all his straight- 
way." However, the minister insisted that the answer he 
had intimated was all that he was bound to give to the en- 
quirer, since that is all the Apostles told the Philippian jailer 
to do. Mr. Coop insisted that in this his friend was mistaken, 
but waiving that point he turned to Acts ii : 38, and quoted 
Peter's answer to the Pentecostians, and then pointed out that 
faith was not mentioned there as a condition at all. " Now," 
said he, " we have here practically the same question asked, 
and yet faith is not a condition at all." " But," said 
the minister, " that passage is not applicable to an enquirer 
in these days ; it was all right for the Jews, but it would not do 
for an answer to a Gentile enquirer." At that time Mr. Coop 
was using the minister's own Bible, and deliberately taking 
his knife from his pocket, he opened it and began to cut the 
passage out, when the minister caught his hand and protested. 
" But," said Mr. Coop, " if the passage is of no particular use 
why not cut it out? Let us get our Bible down to the exact 
dimensions needed, and then we will know precisely what we 
have to do and what we have not to do." 

But the minister persisted that he would not have his Bible 
mutilated. Then Mr. Coop turned to the reply of Ananias 
to Saul, and pointed out to the minister that in this neither 
faith nor repentance was mentioned, and if his rule of inter- 
pretation could be trusted, then it was absolutely certain that 
all those passages where faith is not mentioned cannot be re- 
garded as in any way related to the salvation of the sinner. 
Mr. Coop then went on to explain that in all such cases the 
different circumstances must be taken into account, and when 
this is done, he contended that there can be no even apparent 
contradiction. What was necessary in every case was to con- 
sider the particular point of view from which the answer is 
given, and then the failure to mention any condition or con- 
ditions of the Gospel is easily understood. And when the 
reason for the omission is understood, it will at once be seen 
that the conditions not mentioned are nevertheless binding 
in every case. The Baptist minister hesitated to accept this 
apparently logical conclusion, but at the same time he admit- 
ted that Mr. Coop's method had helped him to open his eyes to 
a view of the matter he had never before noticed.* 

Early after the English mission was established, an 
k association of the churches was formed, entitled " The 
Christian Association," and this has continued to the 
present time. For a number of years this Association 
has managed the mission in England, though the Foreign 
Christian Missionary Society in America has contributed 

* " Life of Timothy Coop," pp. 438-440. 



630 HISTORY OF THE DISCIPLES OF CHRIST 

a certain amount of funds to the work in England. This 
was thought to be good policy, both for the work there and 
also for the best interests of the Foreign Society. It gave 
the English brethren a sense of responsibility, which they 
could not otherwise have had, and at the same time it re- 
lieved the Foreign Board from the charge which was fre- 
quently made in the early days of the mission, that they 
were giving too much attention to missionary work that 
was not in heathen lands. 

The mission in England has not gained any large acces- 
sions, but it has had, in many respects, a very good in- 
fluence upon the Disciple movement. Some noble men 
in England have been gained to the cause. Such men 
as W. Durban, E. H. Spring, Eli Brearley, Joe and Frank 
Coop, and others that might be mentioned are worthy 
of any cause. The present membership of the churches 
there is 2,237. The pupils in the Sunday School number 
2,432. The society owns property in England worth at 
least |100,000.00. Besides all this, eight missionaries have 
gone out from that country to India and China, and as 
many more to the West Indies. A number of strong men 
have also come to labour in the United States. 

While the churches there have not increased rapidly in 
numbers, the mission has been worth very much more 
than it has cost, and its liberalising tendency upon the 
old churches that were there before the mission was estab- 
lished has been very considerable, and it is hoped that 
at no distant day all the forces in the United Kingdom 
will be working together in harmony with a view to reach 
the best ideals of the Disciple movement. Nevertheless, 
it must be remembered that the establishing of the cause 
in England is, after all, geographically in the wrong direc- 
tion. Progress is toward the West. Light comes from 
the East, strength and vigour from the North, courage and 
heart from the South, but development is very generally 
westward, if not always in that direction. In view of 
this fact, the work in England may be regarded as a splen- 
did success, seeing that the stars in their courses do not 
fight with an eastward movement. 

Before closing this brief notice of the work in England, 
justice demands that some reference should be made to 
M. D. Todd and his good wife. They followed Mr. Earle, 
and located in the city of Chester, where Mr. Todd's preach- 



NEW MISSIONARY ENTERPRISES 631 

ing of the simple Gospel soon attracted much attention, 
and in a short time he organised a church there, which 
continues to prosper to the present time. Todd was a 
great teacher of the Bible, as well as a most logical and 
impressive preacher. He and his wife practically gave 
their lives to the cause which they advocated. The Eng- 
lish churches will long remember their untiring and sacri- 
ficing labours. 

In the year 1876 Dr. A. Hoick, a Dane by birth, opened 
a mission in Copenhagen. The society has two churches 
in that city, and both of these are under the direction 
of one pastor, viz., Julius Cramer. The first church has 
a building worth $25,000.00. There are two churches in 
Sweden, and twenty churches in Norway, several of these 
churches being the fruit of Dr. Hoick's labours and gener- 
osity. 

Soon after Dr. Hoick located in Copenhagen he began 
the publication of a paper, which turned out to be re- 
munerative, and brought him a considerable income. This 
he generously used in supporting his work. He was a 
fine specimen of a true Christian gentleman, well-educated, 
intellectually strong, and in heart consecrated. He was 
also generous to a high degree. He went to his reward 
in 1906. It was through his strong personality and vigor- 
ous advocacy that the cause was established firmly in 
Scandinavia. 

In 1877 a mission was established in Paris, France, but 
it did not prove a very great success, and was finally 
abandoned. It was under the direction of Jules de 
Launay, a Frenchman, who had been educated for the 
Roman Catholic priesthood. His wife was an English- 
woman, and the two laboured earnestly, but owing to great 
difficulties the mission was discontinued in 1886. 

G. N. Shishmanian, an Armenian, who became a Chris- 
tian in Dallas, Tex., began work in Constantinople, 
Turkey, in 1879. In 1884 Dr. Garabed Kevorkian, an- 
other Armenian, became a missionary at Tokat, in Asiatic 
Turkey. He is still there, and under the society ministers 
to a group of churches in that part of the Empire. Shish- 
manian gave up the work in Constantinople in 1904. 

The work in India was begun in 1882. The first group 
of missionaries consisted of G. L. Wharton, Albert Norton, 
and their families. The society now has four stations 



632 HISTORY OF THE DISCIPLES OF CHRIST 

and several out stations, viz., Harda, Bilaspur, Mungeli, 
Damoh, Hatta, and Jubbulpore. The work has five 
branches: The evangelistic, medical, educational, the lit- 
erary, and the benevolent. 

For seventeen years G. L. Wharton had charge of the 
evangelistic department. He was located at Harda, and 
preached and trained a class of preachers. He fell at 
his post, having given twenty years of his life to the work 
in India. He was, indeed, a model missionary. As a 
pioneer of the work in India, he will take a place in 
history in the days to come scarcely second to that of 
Carey. The influence of his life upon missions cannot 
well be overestimated. Everywhere his name is mentioned 
as the most heroic and splendid example yet furnished by 
the Disciples of Christ in missionary work. 

Another devoted missionary, M. D. Adams, went to 
India in 1883, and located at Bilaspur. He also teaches 
and preaches, and is to-day the oldest missionary among 
the living Disciple representatives in India. Others 
occupy this field also. For the whole of India the converts 
number 852, the children in the Sunday Schools, 2,036 ; the 
children in the day schools, 1,383; the people treated in 
the hospitals and dispensaries, 57,879. 

The converts in India have a mission of their own, which 
they maintain and manage. This is under the superin- 
tendency of Dr. John Panna. He preaches the Gospel, 
heals the sick, and teaches the young. This station is at 
Kota, some twenty miles distant from Bilaspur. 

The Foreign Christian Missionary Society entered Japan 
in 1883. George T. Smith and C. E. Garst and their 
families were the first of the society's missionaries to go 
to that country. At present the society has missionaries 
in Tokyo, Osaka, Sendai, and Akita. In addition to these 
four main stations, work is carried on at Fukushima, 
Innai, Arakawa, Shizuoka, Honjo, Gose, Akozu, and 
Shonai. The Gospel is preached regularly at forty-one 
places, and at a greater number irregularly. In the nine- 
teen organised churches, there are 1,620 members; in 
the twenty-five Sunday Schools there are 1,620 pupils, and 
in the day schools 371. The Society owns eight chapels, 
nine homes, and three school buildings in Japan. 

The first missionary sent out to China by the Foreign 
Society was Dr. W. E. Macklin. He first went to Japan, 



NEW MISSIONARY ENTERPRISES 633 

but afterward chose China as a mission field. He is a 
Canadian by birth, and received his medical education 
in Toronto and New York City. Just as soon as he could 
speak the language sufficiently, he established himself in 
Nanking, and called for reinforcements. He was joined 
that year by two young men from London, Mr. A. F. H. Saw 
and E. P. Hearndon, and by E. T. Williams and F. E. Meigs 
and their wives from America. The principal places occu- 
pied in China are Nanking, Shanghai, Chu Cheo, Wuhu, 
Lu Cheo fu, Chao Hsien, and Nantungchow, with a number 
of out stations. F. E. Meigs is president of Union Chris- 
tian College, where many young men are being prepared 
for lives of usefulness. A college also has been opened 
for young women. Miss Emma Lyon is president of the 
Woman's College. Miss Edna Kurz is associated with 
her. James Ware, H. P. Shaw, W. R. Hunt, and their 
families have their homes in Shanghai. Ware has been 
in China over twenty-eight years, and Hunt is one of the 
most efficient speakers among the missionaries of that 
country, having very full command of the language which 
he uses. Dr. E. I. Osgood and D. E. Dannenberg and 
their families are at Chu Cheo. Dr. Osgood has a hospital 
and dispensary, and both he and Dr. Macklin are con- 
sidered among the most successful physicians in that 
country. 

Another great medical work is being done at Lu Cheo fu, 
by Dr. James Butchart. In the year 1908 he and his 
assistants treated over 33,000 patients. The number of 
church members in China in 1909 is 714; children in the 
Sunday Schools, 650; children in the day schools, 346. 
The Society has bought or built thirteen homes, five chap- 
els, and four schools. 

In March, 1897, the Society extended its work into 
Africa. Two missionaries, E. E. Faris, of Dallas, Tex., 
and Dr. H. N. Biddle, of Cincinnat, Ohio. After visiting 
several places, they finally settled at Bolenge. As a speci- 
men of religious courtesy and brotherliness, it is worth 
stating that the Baptists agreed to vacate that part of the 
continent, and also sold their buildings to the new mission 
for less than half the original cost. A wonderful work 
is now being carried on at Bolenge under the superin- 
tendence of Dr. R. J. and Mrs. Dye, A. F. and Mrs. Hensey, 
Dr. W. C. Widowson, and Miss Katherine Blackburn. 



634 HISTORY OF THE DISCIPLES OF CHRIST 

Charles P. Hedges and E. R. and Mrs. Moon are recent ad- 
ditions. The work at this place seems almost miraculous. 
The Sunday School has 1,500 enrolled. The church has 561 
members, and these members come from fifty towns and 
villages. The Endeavour Society has 900 members. Of 
the membership of this church, fifty-two are evangelists. 
Every nine members support the tenth as a missionary. 
These workers hazard their lives for the Lord Jesus. They 
go among the savages and cannibals with the Gospel mes- 
sage, and never know whether they shall return again 
in the flesh. The whole mission is a veritable beehive 
of activity. About 10,000 sick are treated by Dr. Dye 
and his staff each year. The schools that have been 
opened are well attended. A definite literature is being 
created. The four Gospels and some of the Epistles have 
been translated. A hymnbook and several schoolbooks 
have been prepared; and all this among a people who 
are simple, untutored savages. They have no written 
grammar. They have no words for " believe," " repent," 
" confess," " virgin," and many other important words 
that must be used in preaching the Gospel. From this 
fact will readily be seen what a difficult problem these 
missionaries have before them to solve, and yet the success 
of this mission is phenomenal, the present outlook being 
encouraging beyond all reasonable expectation. 

The Society has also entered Cuba. In 1899 L. C. 
McPherson and Melvin Menges and their families located 
in Havana. The work there is successful, but the problem 
is a very different one from what it is in a heathen land. 
In Cuba they have to deal with an old, fossilised Catholi- 
cism, rather than the religions of heathendom. 

A. E. Cory and wife were the first missionaries to 
enter Honolulu. They went there in 1900. C. C. Wilson 
and wife were in charge at one time. G. D. Edwards and 
wife were there for some time. 

The work in the Philippines is very promising. W. H. 
Hanna and H. P. Williams and their families were sent 
there in 1903, and others have since followed. There are 
now about 3,000 members in the Philippines, and thirty- 
four churches. The evangelists number 171. The pros- 
pects of this mission are regarded by the Society as very 
hopeful. In 1903 Dr. Rijnhart and Dr. and Mrs. Shelton 
entered Tibet. Thev made their home in Ta Chien Lu. 



NEW MISSIONARY ENTERPRISES 635 

Dr. Rijnhart soon afterwards married, and has since died. 
Mr. and Mrs. J. C. Ogden were also sent out. Dr. Z. S. 
Loftis joined the mission in 1909, and his death is reported 
while this book is in the press. This mission is still some- 
what of an experiment. 

In March, 1909, there were 167 missionaries and 594 
native workers in the employment of the Society. They 
work at forty-eight stations and 128 out stations. The 
churches organised number 117, and the members 10,435. 
Many have died and moved away; some have gone back 
to the weak and beggarly elements which they once re- 
nounced. The children under instruction in the Sunday 
Schools number 7,289; in the day schools 3,194. Some 
of these are being taught and trained to assist in the 
work. Great numbers of tracts and gospels have been 
sold and distributed. The patients treated last year 
numbered about 127,882. 

Taking all the countries occupied by the Society into 
account, the following list gives the names of those who 
have fallen in the conflict : Mr. M. D. Todd and wife, Mrs. 
Durban, Dr. A. Hoick, Jules Delaunay, Mrs. Mollie B. 
Moore, Miss Mary B. Moore, G. L. Wharton, Miss Sue 
Robinson, Miss Hattie Judson, Mrs. Josephine W. Smith, 
Charles E. Garst, Mrs. Carrie Loos Williams, E. P. Hearn- 
don, Mrs. E. P. Hearndon, A. F. H. Saw, Dr. Harry N. 
Biddle, C. E. Molland, Miss Ella C. Ewing, Mrs. Rijnhart, 
and Dr. Loftis. 

The Foreign Society is an international organization. 
The churches and Sunday Schools of Canada have con- 
tributed regularly and generously from the first. The 
women of Ontario and the Maritime Provinces support 
Miss Rioch in Japan. The Endeavourers of Ontario have 
paid for a dispensary in China for Dr. Osgood. England 
supports Dr. McGavran in India, and has sent Miss Clark 
to be an associate, and sends large amounts each year 
for the general work. Australia supports Miss Thompson 
and three native helpers in India: Miss Rose L. Tonkin 
in China, and P. A. Davey in Japan. Considerable money 
has been sent to China from the brethren beneath the 
Southern Cross. 

The income of the Society for the first year amounted 
to |1,706.35; for the past year to $274,324.39. The re- 
ceipts, year by year, as are follows: 



636 HISTORY OF THE DISCIPLES OF CHRIST 

1876 11,706 35 1893 58,355 01 

1877 2,174 95 1894 73,258 16 

1878 8,766 24 1895 83,514 03 

1879 8,287 24 1896 93,867 71 

1880 12,144 00 1897 106,222 10 

1881 13,173 46 1898 130,925 70 

1882 25,063 94 1899 152,727 38 

1883 25,004 85 1900 180,016 16 

1884 26,601 84 1901 171,898 20 

1885 30,260 10 1902 178,323 66 

1886 61,737 07 1903 210,008 68 

1887 47,757 85 1904 211,318 60 

1888 62,767 59 1905 255,922 51 

1889 64,840 03 1906 268,726 62 

1890 67,750 49 1907 305,534 54 

1891 65,365 76 1908 274,324 39 

1892 70,320 84 

There has not only been a steady increase in contribu- 
tions, but in the number of contributors. The first year 
twenty churches responded to the appeal for funds; last 
year, 3,457. One hundred and ten churches are now sup- 
porting their own missionaries on the field. 

A feature in these contributions is what is given on 
Children's Day. This day, which was observed first in 
1881, originated in the home of Dr. J. H. Garrison, of St. 
Louis. That year 189 Sunday Schools responded. In 
1909, 3,742 Sunday Schools responded. From the first to 
the present time the Sunday Schools have given $858,- 
563.00. The whole amount received from the organisation 
of the Society from all sources is $3,348,649.00. Of this 
amount, about $500,000.00 have been invested in property 
on the fields. 

Not the least benefit of the Foreign Society has resulted 
from the reaction upon the home churches. These churches 
have been stimulated to religious consecration. Indeed, 
it is the general opinion that the Foreign Missionary 
Society has done more than perhaps any other agency to 
cultivate the spirit of unity as well as benevolence among 
the Disciples, and that it is through this Society largely 
that the brethren everywhere have been stimulated to 
reach the best ideals of the Christian life. There is no 
doubt about the fact that the formation of this society 
marks, indeed, a red-letter period in the history of the 
Disciple movement. 

The Foreign Society has had only three presidents since 



NEW MISSIONARY ENTERPRISES 637 

its organisation. The first president, Isaac Errett, held 
his place until the time of his death, 1888. He was suc- 
ceeded bj Professor C. L. Loos, who continued in the office 
until 1900, when A. McLean was transferred from the corre- 
sponding secretaryship to the presidency. He still holds 
that place. The active corresponding secretaries have been 
as follows: W. T. Moore, W. B. Ebbert, A. McLean, and 
F. M. Rains. Four years ago Stephen J. Corey was added 
to the force, and another new secretary, E. W. Allen, has 
just been selected. The Society has been a success from 
the very beginning, though its early years, as has already 
been seen, were marked by rather small results, as the 
policy of the Society was to move cautiously and modestly, 
so as to make every step sure. 

The Society held its Silver Jubilee Anniversary at Kan- 
sas City, Mo., October 17, 1900. This was an occasion of 
great rejoicing by the friends of the Society, as the results 
up to that time were very encouraging. Several inspiring 
addresses were delivered, and much enthusiasm was mani- 
fested in view of the past history of the Society. A Silver 
Jubilee Poem was also read, from which we extract the 
following lines, as they vividly set forth the task and aim 
which were had in view by those who organised the 
Society. 

What was the task when first our work began ? 
What aim had we? and what our working plan? 
Our task : the alien world for Christ to take ; 
Our aim : from lost and ruined souls to make 
A new world saved, and full of hope and love, 
A reflex picture of our home above; 
Our plan : to work in every lawful way, 
No matter what our foes might think or say. 
We felt no method could be far from right 
That helps lost souls to see and feel the light ; 
While any method must be sadly wrong 
That keeps the world in darkness very long. 
With these broad views we launched our little boat, 
Not knowing whither it by chance might float ; 
But trusting fully in the guiding hand 
Of him who gave to us the great command, 
To preach the Gospel to the whole lost world ; 
We then and there our noble flag unfurled ; 
And now it waves o'er many heathen lands, 
Placed there by trusted, consecrated hands. 



CHAPTER XXIV 

THE C. W. B. M. AND OTHER SOCIETIES 

THE Disciple leaders have usually been wise in their 
generation. They have seldom made any serious 
mistakes in respect to the progress and development 
of their movement. This one fact does much to put the 
stamp of Providence on their past history. Many times, 
while passing through a certain stage of their develop- 
ment, they have been severely criticised by both friends 
and foes for apparent mistakes which they made. But a 
clearer vision of all the facts in the case usually demon- 
strated that these critics were born out of due time. 
God's ways are not our ways. When He is leading the 
forces, the dark days are just as important as the bright 
days, and sometimes failure is a most important step in 
the line of progress. 

In the earlier days of the movement the women took 
no very active part in it. It is true they went to church, 
even more than the men did, and they helped to sing 
during the public services on the Lord's Day, and also at 
the prayer meetings. But they were not encouraged to 
take a public part in anything else, though their private 
contributions to the collection basket were gratefully re- 
ceived by the " keepers of the faith." Most of the 
brethren always remembered vividly Paul's exhortation 
to the women to keep silence in the churches, and some 
of the brethren interpreted this to apply to every depart- 
ment of life, so that for a number of years the women 
belonging to the great movement, though really and vitally 
connected with it, were not expected to give vocal ex- 
pression to the faith that was in them. 

This was perhaps a wise disposition of the sisters during 
the earlier days of the movement. It was perhaps provi- 
dential that they did not seek, during this time, any 
prominent position in helping on the work. The move- 
ment had to pass through several important stages, and 

638 



THE C. W. B. M. AND OTHEK SOCIETIES 639 

it would have been unfortunate if, in addition to several 
other disturbing questions, the woman question, in rela- 
tion to the position she might rightfully occupy in the 
churches, had come to the front before the time was ripe 
for her to do so. However, soon after the war her great 
services in the church began to be recognised. She had 
been eminently useful in ministering to the necessities of 
the soldiers during the fratricidal strife, and a recogni- 
tion of her usefulness became crystallised in the public 
consciousness that she could be a much more important 
help in religious matters than she had been in the days 
that were past. The women themselves began to realise 
that they had been practically ciphers in the Disciple 
movement where they ought to have been emphatically 
powerful in organising and developing the great work 
which had to be done. This feeling took definite shape, 
and became almost spontaneously active in the formation 
of the Christian Woman's Board of Missions, during the 
General Convention at Cincinnati in October, 1874. 

There had been some preliminary symptoms with re- 
spect to the organisation of the women for definite general 
work. J. H. Garrison was the editor of the Christian, 
and he was one of the first of the editors to emphasise 
the importance of enlisting the women actively and 
organically in the missionary work of the Disciples. He 
wrote editorials upon the subject, and urged this im- 
portant matter enthusiastically. Isaac Errett also encour- 
aged the same thing in the Christian Standard. A few of 
the women had also given expression to the necessity of a 
woman's organisation that should become an effective 
helper in carrying on the great Restoration movement. 
Among the women who first agitated the question may be 
mentioned Mrs. Caroline Pearre of Iowa City, la.; Mrs. 
J. K. Rogers of Missouri, Mrs. O. A. Burgess of Indiana, 
Mrs. Joseph King of Pennsylvania, Mrs. M. M. B. Good- 
win and Mrs. R. R. Sloan of Ohio, Mrs. E. J. Dickinson of 
Illinois, and Mrs. R. Milligan of Kentucky. Perhaps the 
one who is most entitled to credit for suggesting and agitat- 
ing the matter is Mrs. Pearre, who had some conference 
with Thomas Munnell, who was the corresponding secretary 
of the American Christian Missionary Society, some time 
before the General Convention at Cincinnati, in 1874. 
In response to her appeal, Munnell said : " This is a flame 



640 HISTORY OF THE DISCIPLES OF CHRIST 

of the Lord's kindling, and no man can extinguish it." 
From that time he began to write letters to different 
persons, urging that some definite steps should be taken 
towards forming a woman's society, which should co- 
operate with the General Society in doing missionary work. 
The result of these preliminary intimations was that the 
women held some separate meetings during the Conven- 
tion, in 1874, and finally decided to organise what is now 
known as the C. W. B. M. 

The first officers elected were as follows ; President, Mrs. 
Maria Jameson; recording secretary, Mrs. William Wal- 
lace; corresponding secretary, Mrs. C. N. Pearre; treas- 
urer, Mrs. O. A. Burgess, all of Indianapolis, Mrs. Pearre 
having recently moved there. A vice-president, a secre- 
tary, and one or more managers for each of the nine 
states which were included at this time were also elected, 
and these, taken together, constituted the Executive Com- 
mittee. The management of the work was given to those 
in and near Indianapolis, though non-resident members 
were allowed a proxy vote on all matters of importance. 

As soon as the organisation was completed, the officers 
who had just been elected were introduced to the General 
Society, and were given a cordial greeting, the following 
resolution being adopted : " Resolved, That this committee 
extends to the Christian Woman's Board of Missions recog- 
nition and hearty approval, assured that it opens a legiti- 
mate field of action and usefulness in which Christian 
women may be active co-operants of ours in the great work 
of sending the Gospel into all the world. We pledge our- 
selves to help these women who propose to labour with 
us in the Gospel." 

These were the conditions under which the Christian 
Woman's Board of Missions was inaugurated, and it must 
be confessed that this organisation came to the front at 
what seems to have been exactly the right time. The spirit 
of missions in 1874 seems to have been practically in the 
air. The desire to do something in world-wide missions 
had taken possession of the Disciples in a very emphatic 
way. So much so, indeed, that the feeling that the time 
had arrived to go distinctly, definitely, and enthusiastically 
forward was practically epidemic. Of course there were 
objections to both this society and the Foreign Society, 
which had its beginning at the same time, but these 



THE C. W. B. M. AND OTHER SOCIETIES 641 

objections had little or no influence beyond cautioning the 
advancing columns to be careful, and not to advance too 
rapidly, so as to endanger the organisations, for at this 
time the Disciples had little experience in working together 
in any general way for the salvation of the world. 

Looking at the matter from the present-day point of 
view, it is clearly evident to him who can comprehend 
all the facts of the case that the opposition to the societies, 
during the seventh decade, was beneficial, in the long run, 
to the life and efficiency of these organisations. No great 
enterprise has ever finally succeeded that did not go 
through the wilderness period of hunger and temptation. 
The needy days and the trial days of the societies, initiated 
in 1874, were perhaps the most important days in all their 
history; and the very fact that they suffered both from 
want and persecution helped to make them what they 
have been, an eminent success. Of course some will doubt 
the philosophy of this optimistic view of the matter. But 
as long as it is written in the New Testament that " all 
things work together for good to them that love God, to 
them who are called according to his purpose," even tribu- 
lations may be regarded as working " patience ; patience, 
experience; and experience, hope," and this being true, the 
dark days of the organisations under consideration may 
well be regarded as the days of preparation for their use- 
fulness. 

But however this may be, it cannot be doubted that 
the C. W. B. M. has won the right to be called a most 
useful and important auxiliary society in carrying on 
the great work of winning the world to Christ. The work 
that has already been accomplished by this society must 
be regarded as almost phenomenal, considering the quiet 
way in which the means have been accumulated, the plans 
perfected, and the missionary work conducted. Without 
friction, without noise, without the slightest ostentation, 
these godly women have come together and quietly talked 
over their work, while they have encouraged one another 
and wisely provided for great things; and great things 
in the name of the Master have already been accomplished 
through their efforts. 

The following constitution and by-laws will give the 
reader a clear understanding of the purpose and scope 
of this very effective organisation: 



642 HISTORY OF THE DISCIPLES OF CHRIST 

CONSTITUTION 

These Articles of Association Witness: 

That we, the undersigned, have associated ourselves together, 
for ourselves and our associates and successors, and have 
formed an association or corporation under the laws of the 
State of Indiana, United States of America. 

ARTICLE I. 

This Association shall be known as " The Christian Woman's 
Board of Missions," and under this name shall be fully estab- 
lished and shall have its legal location in the city of Indian- 
apolis, county of Marion, State of Indiana; but it shall have 
power to meet and transact business at any place which shall 
be designated by the President. 

ARTICLE II. 

The object of this Association shall be to maintain preachers 
and teachers for religious instruction, to encourage and culti- 
vate a missionary spirit and missionary effort in the Churches, 
to disseminate missionary intelligence and to secure systematic 
contributions for such purposes; also, to establish and main- 
tain schools and institutions for the education of both males 
and females. 

ARTICLE III. 

Any person may become a member of this Association by con- 
tributing a sum of not less than five dollars a year to its funds. 
Any one may become a Life Member by the payment of twenty- 
five dollars within two years in not more than two install- 
ments, or by the payment of five dollars a year for five con- 
secutive years. 

ARTICLE IY. 

The seal of this Association shall be a circular disk bearing 
on the outer margin thereof the words, " The Christian 
Woman's Board of Missions — Seal," and in the center a 
representation of an open Bible. 

ARTICLE V. 

The officers of the Christian Woman's Board of Missions 
shall be a President, a Vice President, a Corresponding Secre- 
tary, a Recording Secretary, a Treasurer, a Superintendent of 
Children's Work. These officers, together with five resident 
members, whose terms of service shall be co-extensive with 
that of the officers, and the State Presidents, and the State 
Corresponding Secetaries, shall constitute the National Board, 
five of whom shall be a quorum, provided it be a meeting 
regularly called, and provided not less than three of the five 
National officers be present, the absentee members being en- 
titled to vote by proxy. 



THE C. W. B. M. AND OTHEK SOCIETIES 643 

ARTICLE VI. 

The business and prudential concerns of this Association 
shall be managed by an Executive Committee, consisting of the 
President, Vice President, Corresponding Secretary, Recording 
Secretary, Treasurer, Superintendent of Children's Work, to- 
gether with the five resident members of the Board. This 
committee shall have full power to do any and all things that 
are necessary to carry out the objects of the Association, in- 
cluding the employment of ministers, teachers, helpers, clerks, 
and agents, and the purchase and use of all appliances and 
instrumentalities needed in the execution of its plans. It shall 
have power to fill all vacancies occasioned by the death or 
resignation of any member. It shall meet regularly for the 
transaction of business twice in each month, and at such 
other times as may be deemed necessary by the President, who 
shall notify the members of a called meeting and of its object 
through the Corresponding Secretary. 

ARTICLE VII. 

The Executive Committee shall have power to create any 
fund or funds that may be deemed necessary or expedient to 
establish, and it may lawfully discontinue any such fund and 
close the account thereof: Provided, That all the stipulations, 
terms, and conditions are fully and strictly complied with ac- 
cording to the letter thereof, and according to the under- 
standing thereof, upon which any and every donation or be- 
quest shall have been made to any of the said funds. 

ARTICLE VIII. 

An annual meeting of the Association shall be held at some 
time and place designated by the Executive Committee, due 
notice of which shall be given, and the said Association shall, 
at such annual meeting, hear and take action upon the annual 
report of the Executive Committee, elect the officers and mem- 
bers of the Executive Committee and of the National Board, 
whose tenure of service shall be twelve months, or until their 
successors are duly elected. At the time of the annual meeting 
of the Association there shall be held a meeting or meetings of 
the National Board. The Executive Committee may at any 
time call for a vote of the National Board by correspondence. 
No measure whose effect would be to change radically the 
business methods or policy of the Association shall be enacted 
until it has been carefully considered by the National Board. 

ARTICLE IX. 

Any two or more persons may associate themselves together 
and form a local society, by adopting the Constitution and 
By-Laws provided for such societies by this Association; and 
every such society shall be auxiliary to this Association, and 
each and every such auxiliary shall be subordinate to the 



644 HISTORY OF THE DISCIPLES OF CHRIST 

Executive Committee, and shall be under the control and shall 
act under the direction of the said Executive Committee of 
this Association. Nevertheless, to facilitate the organisation 
of such auxiliary societies and for the purpose of enlarging 
all the interests of the Association, State organisations may 
be formed under the direction of State Presidents and State 
Corresponding Secretaries. These organisations shall be sub- 
ordinate to the National organisation and shall act under the 
direction of the Executive Committee. Such State organisa- 
tions may district their States and appoint a Manager for each 
such district, to direct the same work within the district: 
Provided, however, That the said Managers shall co-operate 
with the State Presidents and State Secretaries, who shall 
have the general oversight of this work of enlargement within 
their respective States. 

ARTICLE X. 

These articles may be altered or amended from time to time 
by the National Board, by a vote of two-thirds of the members, 
provided a notice of the proposed alterations or amendments 
has been filed with the Recording Secretary, and notice thereof 
has been given to all the members of said Board three months 
previous to the action; and such amendment shall go into 
effect when filed and recorded in the office of the Recorder in 
and for the county of Marion, State of Indiana. 

BY-LAWS. 

1. The Executive Committee shall meet for the transaction 
of business on or about the first and third Wednesdays in each 
month. State Presidents and State Corresponding Secretaries 
may attend these meetings. 

2. The Executive Committee of the Association shall reside 
at or near headquarters. 

3. The Executive Committee shall fix the salaries of all em- 
ployes and officers, but it shall be lawful for the general officers 
to pay the same, to attend to remittances in payment of all bills 
or obligations created by the Executive Committee, and other- 
wise to give effect to what has been ordered by the said com- 
mittee. 

4. The President shall prepare programmes for, and take 
charge of, the meetings of the Board and of the Executive Com- 
mittee; she shall countersign all obligatory documents of the 
same; and, with the concurrence of four or more other mem- 
bers of the committee, she may negotiate loans. 

5. The Vice President, acting in the absence of the Presi- 
dent, shall have full power to exercise all the functions apper- 
taining to the office of President. 

6. The Corresponding Secretary shall have charge of the of- 
fice of the Association, and be responsible for the proper con- 
duct of its business affairs; she shall there receive and attend 



THE C. W. B. M. AND OTHER SOCIETIES 645 

to all the official correspondence of the Association, including 
the receipt and acknowledgment of all moneys and the prompt 
deposit thereof to the credit of the Treasurer, and for the faith- 
ful performance of these duties she shall give a reasonable 
and sufficient bond; she shall file and preserve all letters and 
other papers of value in such manner that they shall be at 
all times accessible and intelligible to the members of the 
Executive Committee, make all notifications to officers and 
committees, and submit a monthly statement of receipt to the 
Executive Committee; she shall make an annual report to the 
Association of the general progress of its work, and in con- 
nection therewith lay before the annual meeting the recom- 
mendations of the Executive Committee. She may have such 
assistance in the performance of her duties as may be deemed 
necessary by the Executive Committee. 

7. The editor of the official organ of the Association, the 
Missionary Tidings, shall be chosen by the Executive Com- 
mittee. 

8. The Recording Secretary shall keep a record of the pro- 
ceedings of the Board and of the Executive Committee, and 
shall deposit the same in the office at headquarters; she shall 
prepare and sign all warrants upon which the money of the 
Board is paid out, and shall sign and affix the seal of the As- 
sociation to all obligatory documents thereof; and she shall 
have the custody of all deeds, mortgages, instruments relating 
to bequests, contracts with employes, and such like in- 
dentures. 

9. The Treasurer shall receive from the Corresponding Sec- 
retary all moneys contributed to the funds of the Association, 
for the custody of which she shall give bond, and shall disburse 
the same upon the order of the Executive Committee; she 
shall keep faithful accounts of the several funds of this As- 
sociation, of which she shall make a report at each annual 
meeting. She shall also publish a quarterly statement thereof 
in the Missionary Tidings. 

10. The Superintendent of Children's Work shall have the 
general direction of the Young People's and Children's Bands, 
and she shall carry out in connection therewith the instruc- 
tions of the Executive Committee. She shall make quarterly 
remittances of all moneys received by her, and shall report to 
the Corresponding Secretary quarterly the condition of the 
work committed to her supervision, and she shall also report 
to the Board at the annual meeting. 

11. The State Presidents and State Corresponding Sec- 
retaries, in addition to their other duties as members of the Na- 
tional Board, shall have the immediate direction and oversight 
of the work of organisation and development in their respec- 
tive States ; they shall take charge of State meetings, and may 
cause their States to be districted and Managers to be ap- 
pointed for such districts, and, with the assistance of such 
Managers, direct the work of organisers. The State Secre- 



646 HISTORY OF THE DISCIPLES OF CHRIST 

taries shall report to the Corresponding Secretary quarterly 
the condition of the work in the several States. 

12. It shall be the duty of Managers to co-operate with State 
Presidents and State Secretaries in the organisation of new 
societies and the development of those already formed, and also 
to facilitate the work of employed organisers. The two officers 
for each State, acting with the Managers, shall be regarded 
and shall operate as an Organisation Committee in connection 
with this Board. 

13. In conducting annual elections a Nominating Committee 
shall be formed, consisting of one delegate for each State and 
Territory; each delegate may propose the names of those 
recommended for the offices of State President and State 
Secretary by her State, which, ordinarily, should be accepted 
by the Nominating Committee; and the said committee shall 
put before the annual meeting a full list of the Executive 
Committee, including the six official and the five unofficial 
members thereof. 

14. All bequests and Life Memberships, unless otherwise or- 
dered by the donors, shall be placed in the General Fund for 
immediate use. All money contributed in memory of deceased 
friends, unless otherwise directed, shall constitute a Memorial 
Fund, the principal of which shall be loaned upon good se- 
curity, and the interest shall be used at the discretion of the 
Executive Committee in the home mission field. 

15. These By-Laws may be altered or amended by the Na- 
tional Board at any regular or called meeting of the Board, 
provided such notice has been given to the members of the 
National Board as shall enable them to vote intelligently 
upon the proposed alterations or amendments. 

The officers for 1909 are as follows, and the headquarters 
of the organisation is at Downey and Ohmer Avenues, In- 
dianapolis, Ind. 

Officers: — Mrs. Anna R. Atwater, President; Mrs. Ida W. 
Harrison, Vice-President; Mrs. Annie B. Gray, Recording 
Secretary ; Mrs. M. E. Harlan, Corresponding Secretary ; Miss 
Mary J. Judson, Treasurer; Miss Mattie Pounds, Supt. Young 
People's Work; C. C. Smith, Secretary of Negro Work; Mrs. 
Ida W. Harrison, Centennial Secretary. 

Resident Members of Board: — Mrs. Efpie Cunningham, 
Mrs. R. K. Syfers, Mrs. J. M. Dungan, Mrs. Frank Wells, 
Mrs. N. E. Atkinson. 

As a record of financial growth, the following figures, 
covering the whole period from the organisation of the 
society to the present time, are surely very significant, 
and mark a growth which must be regarded as almost 
unparalleled in the history of woman's work : 



THE C. W. B. M. AND OTHER SOCIETIES 647 

CONVENTION AND FINANCIAL RECORD 

1874 Cincinnati: Collections during first 

Convention $430.00 

Receipts for 

Year Ending 

Sept. 30. 

1875 Louisville $770.35 

1876 Indianapolis 1,749.00 

1877 St. Louis 2,033.77 

1878 Cincinnati 2,919.42 

1879 Bloomington 3,551.24 

1880 Louisville 5,050.96 

1881 Indianapolis 7,483.50 

1882 Lexington 9,319.60 

1883 Cincinnati 10,364.55 

1884 St. Louis 14,418.55 

1885 Cleveland 16,620.09 

1886 Kansas City 18,283.63 

1887 Indianapolis 26,226.01 

. 1888 Springfield 27,665.26 

1889 Louisville 36,279.17 

1890 Des Moines 42,116.81 

1891 Allegheny 40,973.87 

1892 Nashville 48,222.68 

1893 Chicago 51,232.06 

1894 Richmond 59,277.04 

1895 Dallas 58,611.83 

1896 Springfield 57,622.20 

1897 Indianapolis 62,600.81 

1898 Chattanooga 68,185.87 

1899 Cincinnati 101,343.54 

1900 Kansas City 106,722.76 

1901 Minneapolis 135,441.58 

1902 Omaha 139,034.00 

1903 Detroit 147,086.85 

1904 St. Louis 167,084.73 

1905 San Francisco 175,408.98 

1906 Buffalo 206,553.12 

1907 Norfolk 281,637.54 

1908 New Orleans 295,630.11 

Total $2,427,951.48 

The Christian Woman's Board of Missions is the only 
organised missionary work among the women of the Church 
of Christ (Disciples of Christ). Naturally then their 
field is the world. Home missions and foreign missions 
are alike to them the supreme object of their existence. 



648 HISTORY OF THE DISCIPLES OP CHRIST 

" The love of Christ constraineth us " is the motto by 
which they are guided. 

In this centennial year (1909) of existence of the Dis- 
ciples as a religious people, the C. W. B. M. has in its 
auxiliary societies 60,000 women. It fosters the work 
of the Junior and Intermediate Christian Endeavour So- 
cieties and Mission Bands. It is true to the purpose of 
its existence, — "to cultivate a missionary spirit; to en- 
courage missionary effort in the churches; to disseminate 
missionary intelligence, and to secure systematic contri- 
butions for missionary purposes." 

It has missions in Jamaica, India, Mexico, Porto Rico, 
South America, and a beginning work in Africa. At least 
half of its work is in the United States. 

In Jamaica it has seven regular missionaries and fifteen 
other workers. Twenty-three churches, and a number of 
schools are under its care. In India there are twenty-nine 
missionaries, and a total of one hundred and seventy-two 
workers in churches, zenanas, schools, hospitals, Woman's 
Home, and the four orphanages. In Mexico there are 
sixteen missionaries and a total of thirty-two workers in 
evangelistic and school work. Porto Rico has two orphan- 
ages, seven regular missionaries, and seven native workers 
in evangelistic, school, and orphanage work. Argentine 
Republic, South America, has two missionaries in evangel- 
istic and school work. In Liberia, Africa, is one mis- 
sionary with a school of forty-five pupils, and with evangel- 
istic work. 

The Christian Woman's Board of Missions has evangel- 
istic work in thirty-three states of our home land; univer- 
sity Bible work in the state universities of Michigan, Vir- 
ginia, Kansas, and Texas ; mountain schools at Hazel Green 
and Morehead, Ky., and Beckley, W. Va. ; schools for 
negroes at Edwards, Miss. ; Louisville, Ky. ; Lum, Ala. ; 
Martinsville, Va., and Jonesboro, Tenn. The oriental 
work on the Pacific coast consists of pastoral work and 
school for Chinese at Portland, Ore.; Japanese school at 
Berkeley, Cal. ; Chinese hospital, school, and evangelistic 
work at San Francisco, Cal. ; evangelistic work and a home 
for Japanese at Los Angeles, Cal. 

In Indianapolis, Ind., the Sarah Davis Deterding Mis- 
sionary Training School has just been erected. This is 
for the training of mission workers for the Church of 




LEADERS, PAST A.ND PRESENT. OF THE CHRISTIAN WOMAN'S 
BOARD OF MISSIONS 



1. Mrs. Helen E. Moses. 2, Mrs. O. A. Burgess. 3. Miss Mattie 
Pounds. 4, Mrs. Anna R. Atwater. 5, Mrs. Maria Butler Jameson. 
6. Mrs. M. E. Harlan. 7, Mrs. Annie B. Gray. 8, Mrs. C. N. Pearre. 
9. Mrs. Ida W. Harrison. 10, Mrs. N. E. Atkinson. 11. Miss Mary J. 
Judson. 12, C. C. Smith. 



THE C. W. B. M. AND OTHER SOCIETIES 649 

Christ, and is the first work of the kind to be undertaken 
by the Disciples outside of their regular college work. In 
this building are the headquarters of the national organi- 
sation. 

In concluding this brief sketch of this somewhat re- 
markable organisation, it is only necessary to say that 
in all these fields where the C. W. B. M. has entered the 
work is progressing very satisfactorily. It ought also to 
be stated that in doing this work these consecrated women 
have fully justified their promise to work harmoniously 
with other organisations, which have for their object the 
salvation of the world. In several foreign fields this 
board has co-operated heartily with the Foreign Christian 
Missionary Society, and in some places their work is 
practically co-ordinated, so that they become mutually 
helpful in saving and educating the people. When the 
Recording Angel shall make up the estimate of work accom- 
plished among the Disciples of Christ, not the least page 
will be ascribed to the Christian Woman's Board of Mis- 
sions. 

It is impossible to record even the names of the noble 
women who have been prominent helpers of this society, 
and others who have been active in the Disciple movement 
even from the beginning. However, a few names must 
be mentioned. First of all, the name of Mrs. E. H. Tub- 
man of Augusta, Ga., deserves recognition, who in the 
early years of the movement became identified with the 
Disciples, and continued to be a faithful helper to the 
close of her life. She possessed a large fortune, and was 
a most generous giver to nearly all of the benevolent en- 
terprises of the Disciples. Such names as Mrs. Maria 
Jameson, Mrs. O. A. Burgess, Mrs. C. N. Pearre, Mrs. 
Sarah Wallace, Mrs. E. Shortridge, Mrs. Joseph King, 
Mrs. Elmira J. Dickinson, Mrs. Persis L. Christian, Mrs. 
N. E. Atkinson, Mrs. Louis White MacLeod, and Mrs. 
Helen E. Moses deserve a high place on the roll of honour 
among those who have contributed to the development of 
the C. W. B. M. 

The last mentioned, Mrs. Helen E. Moses, was first 
corresponding secretary and then president until she died 
in 1908. Mrs. Moses was, in many respects, a remarkable 
woman. She impressed her personality upon all with 
whom she came in contact, and this personality was per- 



650 HISTORY OF THE DISCIPLES OF CHRIST 

vaded by a very influential spirituality. In a word, she 
possessed that indescribable charm which is always asso- 
ciated with close fellowship in the Christ. She lived in the 
constant companionship of Him who said : " I will be 
with you always, even to the end of the world." 

It would be a pleasure to record the names of a host 
of women who have been instrumental in helping on the 
great work of the C. W. B. M., but space forbids. How- 
ever, their names are written in the Book of Life, and this 
is far better than to record them here. 

During the latter part of the eighth decade of the 
nineteenth century the Board of Church Extension was 
created. 

The Church Extension Fund was started in 1888 because 
of a great need. There were 1,628 homeless mission 
churches knocking at the doors of the National Conven- 
tion, asking aid to build. There was one note that ran 
through all the appeals — "You have organised us into 
congregations through district, state, and national evan- 
gelists, but you have provided no plan by which we can 
get church homes in places where we cannot build except 
by some outside help." 

Secular loan companies would not loan money to help 
these churches build. They looked upon a mission church 
as a financial experiment. All Protestant religious bodies 
were found to have Church Building Funds. Hence the 
Disciple Church Extension Fund grew out of a necessity. 
In many cases where secular loan companies had loaned 
money to churches, foreclosure proceedings had been begun, 
and the mission churches were threatened with the loss 
of property worth three times the amount of the mortgage. 
Such cases proved the need of a Loan Fund in the hands 
of a board of brethren so that, when a struggling mission 
could not pay a mortgage, the property would not go out 
of the hands of the brotherhood. 

The Church Extension movement primarily was a move- 
ment to establish congregations in the growing towns and 
cities of the West by helping churches to build at 
once. Therefore the National Convention of 1888, which 
launched this work, directed that the Board of Church 
Extension be located in Kansas City, Mo., because it was 
in the centre of the territory where most of the loans 
would be needed in helping missions to build suitable 



THE C. W. B. M. AND OTHER SOCIETIES 651 

church homes. There was need for the church builder 
to follow the evangelist and the church organiser, while 
the waves of evangelism were sweeping over the middle 
West as the country was developing. From Missouri, 
Kansas, Nebraska, Iowa, Oklahoma, and Texas, and the 
new Northwest, as well as from California, the appeals 
came thick and fast. At one time the Disciples had over 
2,300 homeless congregations. 

Great demands also were coming from the growing 
cities which had hitherto been neglected by the Disciples. 
At first the National Convention recommended that $500 
be the largest loan. But this was found to be inadequate. 
Then $1,000 was fixed as the largest amount to be loaned 
on a property costing $5,000. But this kept the board from 
aiding cities, because lots frequently cost $5,000 to $10,000. 
Then the board was recommended to loan as much as 
$5,000 in cities, and finally the limit was taken off, and 
the board was instructed to use its judgment in helping 
cities. The board has loaned $15,000 to help secure a 
$60,000 property on 169th Street, New York City; $12,000 
to erect a $30,000 church in East Orange, N. J. ; $12,500 
to rebuild the First Church in San Francisco, which was 
destroyed by the earthquake and fire. By the help of 
the board splendid church property has been secured in 
Los Angeles, Cal. ; Seattle, Tacoma, and Spokane, Wash. ; 
Minneapolis, St. Paul, Chicago, Toledo, .Cleveland, Cin- 
cinnati, Pittsburg, Boston, Baltimore, Washington City, 
Richmond, Columbia, S. C. ; Houston, Dallas, Oklahoma 
City, Topeka, Kansas City, St. Louis, Omaha, Pueblo, 
Denver, Salt Lake City, and a hundred other growing 
centres of population. 

The Disciples are now in the building period in our 
cities, and the greatest demand is being made upon the 
board to enter new wards in our growing cities. Our 
western frontier is no more. The firing line is now in 
the city, and the frontier is the rapidly growing ward of 
the city, and here Disciples believe they must enter while 
lots are cheap, and with their plea well started shape the 
religious thought of these new communities. The smaller 
towns are not being overlooked by the board, but the 
demand has been shifted to the long neglected cities, and 
here the board must establish the cause or lose in the 
plea for Christian union. 



652 HISTORY OF THE DISCIPLES OF CHRIST 

Beginning in October, 1888, with $10,662.80, this fund 
has grown to over $715,000 on May 1, 1909, and 1,288 
churches have been built, scattered through forty-five states 
and territories. These are the figures, but there is more 
in Church Extension than mere figures. By the encour- 
agement of timely loans from this fund many a struggling 
church has been uplifted, better church houses have been 
erected, mission churches have received good titles to 
their lots in the beginning, they have been made more self- 
respecting by borrowing instead of receiving the money as 
a gift, and have been made self-reliant by paying the 
money back to go out and help other churches build. 

In twenty years the board has loaned f 1,516,500 to 1,228 
congregations. These congregations raised two dollars for 
every dollar loaned by our board. They raised, therefore, 
about 13,000,000 for their own buildings and ground. 
They have done more than this. They have paid back on 
their loans f 851,585.24, which has gone out again to help 
other missions build. In most cases they have supported 
pastors, and in twenty years these mission churches have 
given to all the missionary enterprises of the Disciples over 
one million dollars. These gifts were distributed well 
among all the missionary and benevolent enterprises. 

For some time this Church Extension Board was an 
integral part of the General Christian Missionary Society, 
but recently it has become practically a separate organi- 
sation, with headquarters at Kansas City. It was found 
to be inconvenient to the business of the board at home 
to send everything to Cincinnati for endorsement, and 
consequently the General Society granted the Church 
Extension Board the right to carry on its business, inde- 
pendent of the American Christian Missionary Society 
Board, though a certain nominal connection is still main- 
tained, and the annual reports of the Church Extension 
Board will continue to be made to the Board of the Amer- 
ican Christian Missionary Society. 

It is now generally conceded that from the point of view 
of success this Church Extension Board is one of the 
most important organisations connected with the Disciple 
movement. From the foregoing showing it will be readily 
seen that the board is accomplishing a work which must 
in the long run tell wonderfully on the progress of the 
Disciple movement. Undoubtedly the building of perma- 



THE C. W. B. M. AND OTHER SOCIETIES 653 

nent places of worship is one of the most important 
matters connected with the movement. It is well known 
that had it not been for the Jewish synagogues, during 
the early days of Christianity, very little permanent prog- 
ress could have been made during the first century of 
the Church. These synagogues furnished the basis for 
the early missionaries, and were evidently providentially 
provided for the very purpose for which they were used. 
They were of such striking help that it is almost im- 
possible to believe that they could have come into existence, 
just at the time they did, without some Providential direc- 
tion in the whole matter. But whether this be so or not, 
it is unmistakably true that these synagogues were most im- 
portant factors in the propagation of Christianity during 
its early history. It is also true that any extension of 
Christianity which does not provide places where con- 
verts can come together for mutual edification and council 
will ultimately be of little value. 

About the time of the organisation of the Church Ex- 
tension Board quite a revival in church building among 
the Disciples began to manifest itself in almost every part 
of the country. One of the first of the important church 
buildings was that of the Central Christian Church of 
Cincinnati, Ohio. This church was completed at the be- 
ginning of the seventh decade of the nineteenth century 
and cost, including lot, building, and furnishing, about 
$150,000. The audience room of this church is still 
regarded as one of the best to be found anywhere among 
Disciple churches. Other buildings soon followed this 
until it has come to pass that nearly all the old buildings, 
that were in existence before the Civil War, have now 
been replaced by beautiful modern structures. This 
revival in church building not only shows an improved 
taste among the Disciples, but it also accounts for some 
of their backwardness in giving to the public enterprises 
of the movement. In most cases these churches have been 
built at considerable sacrifice on the part of the local 
members, and in many cases a debt has been contracted 
which has had to be met by a sinking fund which has 
entailed upon the respective congregations heavy financial 
responsibilities for each year. It may be that these local 
financial responsibilities ought not to excuse the church 
members from meeting obligations in other directions, but 



654 HISTORY OF THE DISCIPLES OF CHRIST 

undoubtedly these church debts have stood very much in 
the way of supporting many of the general enterprises, 
such as missionary societies, colleges, and charitable in- 
stitutions. 

While the Disciples have numerically grown very rapidly, 
and have also increased even more rapidly in the accumula- 
tion of wealth, at the same time they have been much 
absorbed in developing the local churches, and especially 
the building of new church edifices. All of this has in- 
curred heavy expenses at home, and has consequently 
hindered the giving for work away from home. Never- 
theless, it is just through this very period of revival in 
church building that the Foreign Christian Missionary 
Society has had its phenomenal growth. This society 
seems to have been exempted from the excuse-making 
which the building of church edifices has made pop- 
ular. However this may be, it is certain that the 
Disciple congregations are now fairly well equipped with 
good houses, wherever they have any substantial footing 
at all. It has already been remarked that they are rapidly 
extending their influence in the cities, and in doing so 
they are building permanent and often fine church edifices 
in which to house their people. Recently some of the 
most handsome church buildings to be found anywhere 
in the United States have been erected by Disciple con- 
gregations. The Union Avenue Church in St. Louis per- 
haps leads in this respect, though very elegant structures 
have been built in Kansas City, Mo., and Independence, 
Mo., while in many other cities very great advance has 
been made in the matter of church building. 

The Disciples were somewhat late in attempting organ- 
ised work not immediately connected with their special 
propaganda. It is easy to see why they kept close to 
the main principles of their plea, and especially with 
regard to what they have called " First Principles." A 
large portion of their work has been the correction of 
misconceptions, wrong practices, and unworthy ideals. It 
was perhaps impossible for them to undertake every de- 
partment of religious work during the first hundred years. 
Indeed, it is a surprising fact that they have accomplished 
so much in so many directions; and jet there is one de- 
partment of very important service which they did not 
attempt in any organised way until 1886, at which time 



THE 0. W. B. M. AND OTHER SOCIETIES 655 

the "National Benevolent Association of the Christian 
Church " was started. This Association was certainly not 
born out of due time. It was very much needed, and it 
came into existence in answer to this need. It is probable 
that this is the only way useful societies can find a place 
in history. Too many societies may become an evil. But 
the National Benevolent Association has already won its 
right to exist. 

The fact that this Association was organised in the 
eighth decade of the nineteenth century is another evidence 
that the Disciple movement has always been equal to the 
demands of the period it has reached. It has seldom moved 
faster than was wise. It has generally been able to hold 
all the positions it has taken, and this for the reason that 
they were never taken until the opportune moment. 

This is a new day for the Christian religion. It is 
rapidly leaving the doctrinal standards and centralising 
in Christ. It is practically ceasing to discuss the old 
questions, that once occupied the attention of theologians, 
and is now considering simply ways and means by which 
the teaching of Christ may be made practical in the 
affairs of our life. Helpfulness is now the watchword 
of every Christian body that is really making any worthy 
progress. Every religious organisation which has not 
adopted this watchword is dying. The Civil War did 
much to turn the attention of Christians to the Christ-like 
spirit in helping the great struggling world in its most 
pressing needs, and in this respect the war illustrates 
what is often the case, that God brings good out of evil. 

There can be no doubt of the fact that the time has 
come when the church or churches that succeed must 
become missionary, not only with respect to conversion, 
but also with respect to taking care of the converted, 
and especially taking care of those that are not able 
to take care of themselves. The primitive church was dis- 
tinguished for this very thing. The disciples in many 
places had all things in common, and even sold their 
possessions and placed the money at the apostles' feet, 
who provided for this money to be distributed as every 
one had need. The Disciples have not much more than 
reached the latter part of the second chapter of the Book 
of Acts. It has been said that, in their early days, they 
began at the wrong end of the commission, namely : preach- 



656 HXSTOKY OF THE DISCIPLES OF CHRIST 

ing the conditions of the Gospel before they took up the 
word Go, so as to provide for missions in all the world. 
But this is an unreasonable view of their history. At 
first, they had very few who could go, and for the most 
part these ivent, without money and without price, and 
preached the Gospel wherever they could get a hearing. 
When, however, they had men who could go, they pro- 
vided for their going through the Foreign Missionary 
Society, and now their work in foreign fields is one of 
the most hopeful connected with any religious people. 

However, they have at last come to the concluding part 
of the second chapter of Acts. This has been a favourite 
chapter with them from the beginning, as it is a clear 
revelation of how the kingdom of heaven was first set 
up, and the conditions of entering into that kingdom. 
It must be confessed they did not give much attention 
to the benevolent features of this chapter in the early 
days of the movement, except in individual cases. They 
could not organise for this work until the proper time 
had come. But the proper time has at last come, and now 
the proper association has been organised. 

In 1887 the National Benevolent Association was char- 
tered under the laws of the state of Missouri. Missionary 
work only was done in the city of St. Louis, Mo., and in 
Illinois during the first two or three years, while prepara- 
tions were being made for the opening of the first home, 
which was ordered in January, 1889. This home was " for 
children only, until such time as knowledge of the associa- 
tion and its purposes, on the part of the brotherhood-at- 
large, should justify the enlargement of its work." 

The Christian Orphans' Home was opened in February, 
1889. At that time the officers of the association were 
Mrs. E. D. Hodgen, president; Mrs. J. H. Garrison, vice- 
president; Mrs. J. K. Hansbrough, corresponding secre- 
tary; Mrs. O. C. Shedd (now Mrs. T. R. Ayars), secretary; 
Mrs. L. A. Carlisle, treasurer, and Mrs. M. H. Younkin, 
missionary and general solicitor. 

Two other improvements were made: It was found 
necessary to add a hospital department and the Babies' 
Home, and in 1902 a staff of physicians and a corps of 
nurses were secured, and the name of the institution was 
changed to Babies' Home and Hospital. The first Home 
for the Aged and Homeless Disciples was opened tern- 



(a) 



<b) 




(a) LEADERS OF THE NATIONAL BENEVOLENT ASSOCIATION, 
AXD (b) FIVE INFLUENTIAL EDITORS OF THE PAST 



(a) FIVE PICTURES AT TOP OF PLATE 

1, Mrs. J. K. Hansbrough, Corresponding Secretary. 2. Mrs. Rowena 
Mason, long President of Christian Orphans' Home, St. Louis. 3, Mrs. 
Martha H. Younkin, First Field Secretary. 4, James H. Mohorter, Gen- 
eral Secretary. 5, Mrs. Fanny H. Shedd Avars, President Babies' Home, 
St. Louis. 

(b) FIVE DECEASED EDITORS OF INFLUENCE 

6, Benjamin Franklin, American Christian Review. 7, B. W. Johnson, 
Christian-Evangelist. 8, Isaac Errett, Christian Standard. 9, F. G. 
Allen, Apostolic Guide. 10, John F. Rowe, Christian Leader. 



THE C. W. B. M. AND OTHER SOCIETIES 657 

porarily in a small home near the Orphans' Home, Janu- 
ary, 1900, and in 1901 this home was transferred to 
Jacksonville, 111., where a good-sized residence and two 
and one-half acres of ground had been purchased with 
a gift of |2,200.00 by Mrs. Nancy Henderson. The 
value of this property now is estimated at $19,892.38. 
A new and handsome building for the Christian Orphans' 
Home has been erected, and this was made possible by a 
gift of $55,000.00 from Robert H. Stockton of St. Louis 
and the sale of the old property. The building was com- 
pleted during the past year, and can now accommodate 
200 children. This building, with the one already men- 
tioned, namely, the Babies' Home and Hospital, with the 
surrounding ten acres of ground, is estimated to be worth 
$130,000.00. 

. Havens' Home for the Aged at East Aurora, N. Y., has 
been added to the Association's list of institutions. This 
home was built by Mrs. Ursula Havens, and was deeded 
to the New York State Missionary Board, after her death, 
by her husband, Alonzo H. Havens, and was finally deeded 
to the National Benevolent Association in March, 1902. 

In September, 1902, the Cleveland Christian Orphanage 
was established in Cleveland, Ohio. This property is 
worth $18,870.00. About seventy children can be com- 
fortably cared for in it. 

In 1904 two institutions were added to the Association 
property. Through the generous gift of Mr. and Mrs. 
Warren of Loveland, Col., 219 acres of fine land, supple- 
mented by a gift of $500.00 from J. N. Cobb, together 
with $3,000.00 bequeathed by Mrs. Mary McMillan, the 
Association was enabled to erect the Memorial Cottage. 
This cottage was dedicated in 1904. After about three 
years it was decided, for the sake of the greater advan- 
tages and convenience which a large city can give in many 
ways, to move the home to Denver, where it is now caring 
for about twenty children in a rented house, while a com- 
modious building is in process of erection on a ten-acre 
tract in the best suburbs of the city of Denver. The build- 
ings of the Association for the Colorado home are worth 
$25,000.00. In July, 1904, the Julliaette Fowler Home, near 
Dallas, Tex., became a part of the National Association's 
property. The estimated value of this home is $23,000.00. 

The youngest of the Association's family of orphan 



658 HISTORY OP THE DISCIPLES OF CHRIST 

homes is the Southeastern Christian Home at Baldwin, Ga. 
This is valued at $4,350.00. This home is to be moved to 
Atlanta. 

In 1905 the board decided to purchase a hospital prop- 
erty in Valparaiso, Ind., which property is worth $13,- 
000.00. The Home for the Aged at Eugene, Ore., was 
opened January 15, 1908. The Association has issued 166 
annuity bonds for amounts ranging from $100.00 to $10,- 
000.00. The holdings of the Association for its different 
institutions amount to $350,000.00, beside the monthly 
receipts for current expenses. 

It will be seen by this brief history of the Association 
that it has already accomplished a great amount of good, 
and gives unmistakable promise of supplying a long-felt 
need in organised benevolent work among the Disciples. 
J. W. Perry is now the president, Lee W. Grant, the treas- 
urer, and James H. Mohorter, general secretary. Mrs. 
Hansbrough, Mrs. Ayars, and Mrs. Mason, who have been 
with the Association from its inception, are still active in 
the work. 









CHAPTER XXV 

THE OLD EVANGELISM AND THE NEW 

EVANGELISM, from the very beginning, has been a 
marked feature of the Disciple movement. This was 
altogether the most absorbing thought of the early 
pioneers. The new view of the Gospel which they re- 
ceived made the whole message very inspiring to the men 
who became identified with the movement before it reached 
the period of introspection. The first vision of the Disciple 
leaders was almost entirely outward. It was a vision of 
the world's need, and they went forth into the world with 
a message of deliverance. The all-absorbing thought was 
to preach the Gospel in its simplicity and purity to the 
unredeemed masses. Later on the Disciples began the 
earnest work of introspection, and this compelled them 
to provide for self-preservation as well as evangelisation. 

But it is abundantly evident that for a number of years 
the preachers, and even churches, were engaged almost 
entirely in an effort to seek and save the lost. Doubtless 
this earnest spirit of evangelism was accentuated to some 
extent by the clear apprehension which the Disciples had 
of the Gospel message which they had to deliver. It was 
at this point, more than any other, where there was a 
striking difference between them and other religious people 
at that time. 

It cannot be denied that the doctrine of conversion, as 
it was taught in those days by the denominations, was 
very obscure, if not almost in total darkness. The popular 
notion was that in conversion the sinner is wholly passive, 
and such passages of Scripture as the one which refers 
to the clay and the potter were constantly quoted, to 
show that no one could do anything of himself, but he was 
wholly in the hands of God, the potter, to be fashioned 
according to the Divine will. The usual evidence for 
conversion was the recital of some occult influence, either 
in dreams, feeling, sights, or sounds. But very rarely was 

659 



660 HISTORY OP THE DISCIPLES OF CHRIST 

the Divine Word ever quoted correctly in support of any 
convert's claim to acceptance with God. 

In view of this state of things, it is not remarkable 
that the Disciples felt compelled to seek the deliverance 
of the world from this unreasonable theology. Their view 
of the Gospel was that it is a message adapted to man 
as he is ; a message that man can understand, believe, and 
obey; and therein is his responsibility distinctly and em- 
phatically emphasised. The Disciples claim that man is 
not responsible at all if he cannot act of his own free 
will, either accept or reject the Gospel message. They 
claim that in conversion the sinner, instead of being wholly 
passive, is wholly active; instead of conversion being 
something that is done for him, and in him, it is, as a 
matter of fact, something he does for himself, though he 
is influenced to take the step by the high considerations 
presented in the Gospel message. In short, this message 
is adapted to his needs, and pleads with him to be recon- 
ciled to God instead of his pleading for God to be recon- 
ciled to him. 

This was practically a new revelation to the age, during 
the first quarter of the nineteenth century; and even at 
the present time there are some to whom this message 
is still a new revelation. But it is easy to see how it 
must have impressed the people in the early days of the 
Disciple movement, and also how it must have impressed 
the Disciple preachers, for it undoubtedly dignified their 
mission and accentuated their responsibility in a way that 
the old view could not do, no matter how earnestly the 
proclaimers of it may have preached to the world. But, 
however this may have been, the Disciples gave themselves 
up almost entirely, for nearly the first half of the nine- 
teenth century, to evangelistic work; and in looking back 
over that period it is impossible not to admire the self- 
sacrificing spirit of the itinerant ministry of those days. 
Many of these men left their homes and families, and spent 
weeks, and even months, travelling from place to place, 
preaching in private houses, schoolhouses, courthouses, 
and even in the open air, under the forest trees, without 
money and without price, sometimes, indeed, without food 
enough to sustain their physical strength. Of course this 
was not true of all the evangelists at all times during this 
early period, but it was true of many of them, and it was 




SOME COLLEGE PRESIDENTS 

1, F. D. Kershner, Milligan College. 2, R. E. Hieronymus, Eureka 
College. 3, T. C. Howe, Butler College. 4, Ashley S. Johnson, Johnson 
College. 5, Clinton Lockhart, Texas Christian University. 6, J. B. Jones, 
William Woods (Missouri). 7, J. C. Caldwell, Atlantic Christian College. 
8, Hill M. Bell, Drake University. 9, E. L. Barham, Missouri Christian 
College. 10, Daniel E. Motley, Washington Christian College. 1.1, R. H. 
Crossfield, Transylvania University. 12, W. P. Aylsworth, Cotner Uni- 
versity. 






THE OLD EVANGELISM AND THE NEW 661 

equally true of all of them that they were very scantily 
supported. 

Considering the conditions under which they laboured 
their success was almost phenomenal. Of course they 
met with violent opposition. This was inevitable. Their 
message was a direct contradiction of the popular notions 
concerning the Gospel and the doctrine of conversion. It 
was practically turning things squarely around and be- 
ginning at the other end of the line. Those who did not 
accept the Disciple view of the matter felt bound to 
oppose it, and thus their preaching became a savour of 
life unto life or of death unto death. It either killed or 
cured. The issue was usually clearly defined at all places 
where the Disciples preached, and this one thing brought 
their preaching into collision with the leaders of many 
of the denominations. Their evangelism was consequently 
intensely aggressive, and could only succeed by overthrow- 
ing everything that stood in its way. 

This fact will explain, as well as apologise for, much 
of the friction and opposition which the Disciples produced 
during the first half of the century in which they began 
their religious movement. Some have thought that these 
early preachers might have cultivated a less aggressive 
spirit, and consequently might have avoided much of the 
opposition and ill feeling which followed their preaching 
in the early days. But this conclusion is based upon a 
very imperfect knowledge of all the facts. Any compro- 
mise with respect to what the Gospel is, and man's re- 
sponsibility to accept it, would have been precisely equiv- 
alent to surrendering the Gibraltar of the Disciple plea. 
Undoubtedly, if their view of conversion, or, to put it in 
other words, their view of the sinner's return to God, 
was not Scriptural and reasonable, then it followed that 
the most fundamental item in their advocacy was a 
broken reed, consequently their whole plea might well be 
regarded with suspicion. As the lawyers say, " A cause 
that is wrong in the beginning is wrong all the way 
through." The Disciples felt that if their Gospel message 
was at fault then they could not be sure of anything else, 
since this message was the very foundation of everything 
for which they contended. 

The method of this evangelism was very simple. Indeed, 
it is scarcely proper to say that it had any fixed method 



662 HISTOEY OF THE DISCIPLES OF CHRIST 

at all. Every evangelist, in some respects, had a method 
of his own. Nevertheless, there were some things that 
were common with all the evangelists. After an expository 
sermon, in which the Gospel in its simplicity was declared, 
an earnest exhortation was made, urging believing peni- 
tents to come forward and confess their faith in the Lord 
Jesus Christ, which faith was explained by the evangelist 
to comprehend a willingness to take this Christ as their 
Prophet, Priest, and King. A song was then sung, so 
as to give an opportunity to all who were disposed to come 
forward in order to make " the good confession," and 
this confession was an affirmative answer to the following 
question propounded by the evangelist to each one that 
came forward : " Do you believe with all your heart that 
Jesus is the Christ, the Son of the living God? " Nothing 
else was required in order to baptism, and consequently 
the baptism immediately, or soon thereafter, followed ; and 
then, at the next meeting of the church, the hand of 
Christian fellowship was given to the new converts. This 
was usually done by the whole church coming forward, 
while an inspiring song was sung, and this service often 
presented a very happy scene to those who were simply 
witnesses. This same hand-shaking often took place when 
these penitent sinners came forward and made the con- 
fession. This, however, was explained to mean simply the 
hand of encouragement, a sort of assurance that the peni- 
tents were heartily welcome, while at the same time they 
were to be congratulated upon taking this important step 
in their return to God. 

This simple procedure was a marked feature in the 
early evangelism of the Disciples. It will be seen that, 
so far as faith was concerned, all extraneous matters were 
eliminated. The simple proposition that Jesus is the 
Christ, the Son of the living God, was the only thing pre- 
sented to the candidate for baptism, but this must be 
accepted with all the heart. 

As this was a radical departure from the usual re- 
quirements of the religious denominations, it was one of 
the points at which the Disciple propaganda was severely 
criticised. Sometimes it was claimed by the Disciple oppo- 
nents that such a confession meant practically nothing, 
as everybody believes that Jesus is the Christ* the Son of 
the living God. Disciples replied to this by saying that 



THE OLD EVANGELISM AND THE NEW 663 

the confession which they required went deeper than the 
mere admission of the truth as to the confession that 
might be made by many who felt no particular interest 
in trusting Christ for salvation. To believe in Christ with 
all the heart, so far as faith goes, is all that is needed 
by any one in order to salvation. But the Disciples also 
defended their confession on the ground that it ought 
to be simple, if it is intended for every creature, as the 
Gospel message evidently is, according to the commission 
which Jesus gave to His Apostles. They, furthermore, 
affirmed that nothing could be added to the confession 
which they required. They insisted that to add anything 
to Christ was like trying to add to the light of the sun 
at noonday with a " tallow candle," and this " tallow 
candle " argument was usually quite sufficient to set aside 
all objections to the Disciple contention for the confession 
which Peter made, and on which Christ said He would 
build His Church. 

Three things seem to have been very prominent in the 
preaching of the pioneers, and these have been more or 
less prominent in the preaching of the Disciples throughout 
their whole history, viz. : 

(1.) Belief in a great person, Jesus the Christ, rather 
than the doctrines concerning Him, or any other kind of 
doctrines. 

(2.) When men and women cried out, asking what they 
must do, they were told explicitly just what Peter told 
the Pentecostians, or in equivalent language, according to 
the circumstances of every individual case. 

(3.) They were exhorted to accept the conditions pre- 
scribed without unnecessary delay, so that the same day, 
or same hour of the night, the whole matter was settled. 

Of course it can easily be seen that preaching which 
eliminated all recondite philosophy and speculative the- 
ology, and that was concentrated in the person of the Lord 
Jesus Christ, would be very effective with the masses. It 
was assumed by the Disciples that not one person in a 
thousand could be saved if the doctrines of the schools 
had to be understood before salvation could be secured. 
Then it was urged that nothing but a hearty faith in Jesus 
Christ is at all necessary, as He is the Saviour of men, and 
not doctrines or philosophies. 

The people also were charmed with the idea that they 



664 HISTORY OP THE DISCIPLES OF CHRIST 

were strictly following the Word of God when they were 
told what to do in order to be saved. In the very language 
of the Scriptures all enquiries were answered. Of course 
the answers would vary somewhat as the circumstances 
were variable ; but in every case a hearty faith in the Lord 
Jesus Christ, earnest repentance, a confession of this 
faith with the mouth, and then a burial and resurrection 
in the ordinance of baptism, comprehended the conditions 
of the Gospel as these were presented by all the evangelists 
attempting to preach the Gospel in the early days of the 
movement. 

That this matter is stated correctly could be substan- 
tiated by innumerable quotations from the writings of the 
Disciples. But the following from Dr. J, H. Garrison, 
editor of the Christian Evangelist, not only furnishes the 
proof necessary, but is itself a sane and luminous state- 
ment of Scriptural evangelism, such as the Disciples have 
always claimed to advocate. After showing what the 
staple preaching was among the denominations in the early 
days of the Disciple movement, he says : 

But leaving other religious bodies now to examine them- 
selves, let us ask if we have attained to the New Testament 
ideal in the work of converting and saving men? None of us, 
we think, would make such a claim. Perhaps the chief lack is 
in depth of faith and religious experience. Preaching is such 
a strange blending of truth and personality that the higher 
the type of character which the preacher possesses, other things 
being equal, the greater will be the effect of the truth which he 
presents. The careful reader of the New Testament cannot fail 
to be profoundly impressed with the depth of sincerity, the 
unaffected piety, the entire self-forgetfulness, the directness 
and earnestness, which characterised the earliest preachers of 
the cross. They prayed for, expected, and received the guid- 
ance of the Holy Spirit in their work. They realised that it 
was not they but Christ working in them and through them 
that wrought the marvelous results which astonished men. 
They were not fanatics; they used their reason and common 
sense, but they lived and laboured in the presence of the un- 
seen world, and its great verities were more real to them than 
the transitory things of this mortal life. We shall never fully 
restore apostolic evangelism until we restore men equally 
mighty in prayer, in the knowledge of the Scriptures, in the 
power of the Spirit, in the constraining love of Christ, and in 
the absorbing passion for the souls of men. We cannot over- 
look the potency of sanctified personality in the work of 
restoring New Testament evangelism. 



THE OLD EVANGELISM AND THE NEW 665 

There is constant danger of falling into a sort of perfunctory 
style of preaching which is void of life and of the power that 
moves men to action. The story becomes old to us and the 
tragedy of the cross loses its pathos and power over our own 
hearts. And then we are prone to fall into routine methods 
and stick to them with a pertinacity that impresses many with 
the thought that these methods are of divine origin and of per- 
petual obligation. It is a living gospel we preach to living 
men, and Christ, in making us free by His truth, expects us to 
use our freedom in applying this unchanging gospel to the ever- 
changing and varying conditions of humanity. We have fallen 
into a more stereotyped method of questioning candidates who 
come forward to signify their desire to be Christians than is 
warranted in the New Testament. The essential confession of 
Christ is presented to us in various forms, and we ought to 
exercise the same liberty to-day in adapting it to the needs of 
various classes — of children, of moral castaways who have been 
brought to repentance, and of religious people who come for- 
ward to render a more perfect obedience. The main thing is 
to be sure that the person making the confession is made to 
understand its import, and to commit himself to an uncon- 
ditional surrender to Christ and to the duties and obligations 
of the Christian life. It can scarcely be doubted that the 
formal manner, in which the single question is sometimes put 
and answered, has created the impression on the minds of many 
religious people that there is something superficial, a lack 
of spiritual depth, in our manner of bringing people into the 
church. 

Too much emphasis cannot be laid upon the importance of 
thoroughness in preaching. Men must be made to feel the 
awfulness of sin, the terribleness of its consequences, and then 
the way of escape should be pointed out, not in a mechanical 
way, but with all tenderness and love. Every semblance of 
legalism should be avoided. No man entering the church 
should be permitted to feel that, en condition of his doing 
certain specified things, God is placed under obligations to save 
him, so that there is an equal division of honour between him- 
self and God, in the matter of his salvation. Every one should 
be made to feel that his salvation is a matter of grace, that 
what he is required to do is not by way of meriting salvation, 
but by way of appropriating the salvation which is offered 
freely, without money and without price. 

Perhaps one of the chief errors in our evangelistic efforts 
has been the disproportionate emphasis we have laid upon the 
human side of salvation, that is, upon the things which are 
required of men in order to remission of sins, as compared with 
the divine side, or what God has done for us and must do in 
order to salvation. This is already being corrected. It came 
about in a natural way, since the human side needed the special 
emphasis at the beginning of our work. But conditions have 
changed, and a redistribution of emphasis is required. This 



666 HISTORY OF THE DISCIPLES OF CHRIST 

will add greatly to permanency of results in evangelistic 
work. 

The great evangelists of the future, as of the past, must be 
men of profound religious convictions who know by actual 
personal experience the power of Christ to deliver from sin. 
He who knows this will not go far astray in presenting the 
claims of the gospel and in pointing out the way of salvation to 
sinners. Let us close by saying that there can be no restora- 
tion of New Testament evangelism without the recognition of 
our dependence upon God and His co-operation with us, of the 
value of prayer, and of the need of the Holy Spirit in the 
heart of the preacher. When these great facts are recognised 
we may expect, with our clear understanding of the message to 
be preached, which is Christ, and of the conditions of salvation 
through Him, that we shall raise up a mighty army of evan- 
gelists who will bring back to the Church the triumph and 
enthusiasm of the days of the apostles.* 

It must be remembered that the Disciple movement 
aimed at restoring the ancient Gospel that had been lost, 
especially during the Dark Ages. It is not assumed that 
it was lost entirely. Some of the elements of the Gospel 
have been faithfully preached throughout the whole his- 
tory of the Church. What the Disciples aimed to do was 
to restore the lost elements, and put them in their proper 
place. Looking carefully through the book of Acts, 
wherein are recorded the preaching and practice of the 
Apostles, the Disciples contended for what they conceived 
to be the simplicity and effectiveness of Apostolic evangel- 
ising. In the first place these Apostles evidently relied 
exclusively upon the preaching of the Gospel as the means 
by which to produce conviction in the sinner. They recog- 
nised that the Holy Spirit's work in conversion is through 
the truth presented, and they therefore brought that truth 
to bear upon the conscience, so as to awaken the sinner 
and bring him into sympathy with their great message. 
Understanding the Gospel to be the power of God unto 
salvation to every one that believeth, and having received 
a Divine commission to go into all the world and preach 
that Gospel to every creature, we find them in every place, 
and at all times, faithftilly proclaiming the good news to 
all who would hear them. Disciples claim that we do not 
hear of any special meetings either for prayer or for 
anything else in order to make the Gospel message effect- 
ive. They have never said that such meetings are wrong 

* " A Modern Plea for Ancient Truths/' Christian Pub. Co., St. Louis. 



THE OLD EVANGELISM AND THE NEW 667 

in themselves, but they have always contended that they 
are generally, if not always, misleading. Instead of trust- 
ing to the Gospel message, when faithfully preached, many 
modern evangelists seem to turn the mind away from the 
Gospel itself to something else, and consequently the 
Gospel message is practically nullified by expedients which 
are wholly human in their origin, and serve to weaken 
rather than strengthen the message which is delivered. 
Disciples have not objected seriously to modern enquiry 
rooms, when these rooms have been used legitimately; 
but they have contended that much of the instruction 
given in these rooms is crude, even at best, and is often 
a perversion of Scriptural teaching. When earnest souls 
are seeking the way of salvation, it is claimed that the 
answers often are vague and unsatisfactory. This is not 
the Apostolic style. When the Apostles preached the 
Gospel, and the people enquired what they must do, the 
answer was definite, in language which could not be mis- 
taken. The enquirers were told precisely what the con- 
ditions of pardon and adoption were, so that when these 
conditions were heartily accepted there could be no reason- 
able doubt as to the position any one occupied. Every one 
could tell whether he had believed, repented, and been bap- 
tised, and when he was conscious that he had heartily 
done all these, he had then a right to claim with certainty 
the promises of remission of sins, and the gift of the Holy 
Spirit, as well as the hope of eternal life. 

Disciples have always claimed that much of the de- 
nominational teaching comes short of this. The enquirer 
is told to believe on the Lord Jesus Christ, and then, the 
remaining portion of the narrative, where this text is 
found, is apparently studiously suppressed, and the en- 
quiring sinner is left with the understanding that a sort 
of sentimental belief in Jesus Christ is all that is needed, 
whereas, to believe on the Lord Jesus Christ with the 
whole heart is, not only to accept Him as the only Saviour, 
but to obey Him as the Divine Lord. The importance of 
this obedience is explained by the fact that the jailer took 
the Apostles the same hour of the night, washed their 
stripes, and was baptised, "he and all his straightway." 

In order to comprehend the whole teaching of the Dis- 
ciples on this subject, and also to realise why they are 
so earnest in contending for what has been stated as their 



668 HISTORY OF THE DISCIPLES OF CHRIST 

view of evangelism, it is important to indicate very clearly 
their point of view with respect to the teaching of the 
Scriptures, and this cannot be comprehensively understood 
without a full explanation from the Scriptural point of 
view. 

As Pentecost furnishes us with the first Gospel sermon 
that was ever preached in the fulness of the Gospel, it 
may be well to look at the whole matter under considera- 
tion from this " beginning at Jerusalem." 

In all our reckonings a well-defined starting-point is all- 
important. There must be no uncertainty as to this. 
Whatever obscurity there may be in reference to other 
things, we must have a clear conception of the particular 
point at which we begin our calculations. Anything like 
uncertainty here is sure to beget uncertainty at the end. 

In view of this, there is no wonder that our risen Lord 
gave very specific instructions to His Apostles concerning 
the time when and place where they were to enter upon 
their great mission of preaching the Gospel. They were 
distinctly told that they must " tarry at Jerusalem " until 
they were " endued with power from on high." Jerusalem 
was then the place where the Gospel, in its fulness, should 
first be preached, while the time was to be determined by 
the " enduing power from on high." They were to wait 
at Jerusalem until they received the " promise of the 
Father." And all this was in harmony with prophecy, 
as well as the antecedent facts in the history of the case. 

Turning now to the second chapter of Acts, we reach 
the fulfilment of the conditions necessary to the preaching 
of the Gospel under the commission which the Apostles 
had received. In vain do we look for this fulfilment any- 
where else. Here we find the place is Jerusalem, the time 
is when they have received the promise of the Father, — 
" the enduing of the Holy Spirit." And as if to make 
the occasion more emphatic, as regards the starting-point 
in the history of Apostolic preaching, Peter is the person 
who proclaims the joyful message, and announces the con- 
ditions of pardon to the enquiring Pentecostians. His 
Divine Master had promised as much to him by conferring 
upon him the privilege of the keys of the kingdom (see 
Matt. xvi:19).. 

Let us now take our reckoning from this starting-point. 
And if we will carefully note everything connected with 



THE OLD EVANGELISM AND THE NEW 669 

this " beginning at Jerusalem," we shall be greatly helped 
to a right understanding of the Gospel of Christ, as well 
as of our own relations to that Gospel. But if we are in- 
different to the wonderfully suggestive history of Pente- 
cost, it is impossible for us to have any clear conception 
either as to what the Gospel is, or what our duties are 
in reference to it. 

It may help us to appreciate the importance of this 
Pentecostal occasion if, in the order of time, we approach 
it somewhat gradually. Stepping back from Pentecost to 
the scene of the crucifixion, what are now the facts in 
the matter of human redemption, so far as they have trans- 
pired? Simply these. Christ had come, had spoken, as 
no one ever before spake, had fulfilled His personal min- 
istry on earth — during which He made known the great 
principles of His coming reign — and had offered Himself 
a sacrifice for the sins of the world. 

Now, whatever was said or done in reference to salva- 
tion prior to the death of Christ upon the cross must be 
interpreted in the light of an incomplete history of the 
case. Were conditions of pardon announced? These must 
be necessarily limited, to some extent at least, to the 
period antedating the death of Christ for our sins, accord- 
ing to the Scriptures, and cannot, therefore, be used now 
as a full statement of the conditions upon which salvation 
depends with those ivho live on this side of the time when 
Christ was crucified. Hence, all Scripture spoken before 
the blood of the new covenant wa,s actually shed was more 
or less prospective in its bearing ; and when such Scripture 
had special reference to the pardon of sins, or salvation, 
it must be understood as only a partial statement of what 
we, who live in a new dispensation, have received in ful- 
ness. This must necessarily be so, since the greatest facts 
in the history of salvation — the death, burial, and resurrec- 
tion of Christ — had not at that time transpired. 

Let us now step a little further in the direction of the 
dispensation under which we live. Let us stop just this 
side of the resurrection. From this point, looking back, 
we observe a great change has taken place. The veil of 
the temple has been rent; the middle wall of partition 
has been broken down between Jews and Gentiles; a pro- 
pitiation has been made for the sins of the world; the 
sting of death has been taken away; the grave robbed of 



670 HISTORY OF THE DISCIPLES OF CHRIST 

its victory ; all power in heaven and in earth has been given 
to the triumphant Conqueror; and now He tells His 
chosen Apostles to " go into all the world and preach the 
Gospel to every creature ; he that believeth and is baptised 
shall be saved, and he that believeth not shall be damned." 
Or, as recorded by Matthew, they were to go and " Disciple 
all nations, baptising them into the name of the Father, 
and of the Son, and of the Holy Spirit." 

Standing in the light of this great commission, we dare 
not rest upon those statements of Scripture which belong 
essentially to the time of Christ's personal ministry upon 
earth, and which do not take into account His death, 
burial, and resurrection. The great commission, however, 
is the full statement of the Gospel as we have it on this 
side of the resurrection of the Divine Redeemer. 

But even at that time they were not permitted to enter 
upon the work for which they had been commissioned. 
As already stated, they were to " tarry at Jerusalem " until 
they were qualified for their work by the Divine Paraclete. 
As they had received a great commission, they must now 
make no mistake in carrying it out. They must be " filled 
with the Holy Spirit," so that what they do will be binding 
for all time. Surely we ought to be profoundly thankful 
for all this care ! How wisely every step is taken ! How 
secure everything is made! How definite are all the 
instructions given ! How specific as to time, place, person, 
and circumstance! 

At last the day of Pentecost has " fully come." The 
time has arrived. The place is Jerusalem. Peter is the 
person. The conditions are all fulfilled. And now the 
Holy Spirit descends, Peter is filled with it, and is at 
once ready to enter upon his ministry. He does not dis- 
appoint his Divine Master. Jesus has been constituted 
" both Lord and Christ," and Peter does not hesitate to 
proclaim this fact as the crowning part of his wonderful 
sermon; and when the people heard this (that is, that this 
same Jesus, whom they, with wicked hands, had crucified, 
was now raised up, and was constituted both Lord and 
Christ), they cried out, " Men and brethren, what must we 
do?" The answer was, "Repent and be baptised, every 
one of you, in the name of Jesus Christ, for the remission 
of sins, and ye shall receive the gift of the Holy Spirit." 

Who shall say that the Gospel which Peter preached on 



THE OLD EVANGELISM AND THE NEW 671 

the day of Pentecost has not been the Gospel of the New 
Institution since that time? And who will say that the 
answer which he gave to enquirers then is not suitable to 
the same class now? If we take our reckonings prior to 
the day of Pentecost, or subsequently from Rome, or Augs- 
burg, or Geneva, or Westminster, we may be sure that a 
different Gospel and different conditions will seem to 
answer to our purpose. But if we begin with Jerusalem, 
at the time of Pentecost, and receive the joyful message 
as delivered by the divinely-commissioned Peter, then it is 
simply certain that we are following the specific directions 
of the Holy Spirit sent down from Heaven ; and that when 
we answer enquiries as the Apostle did, we are pursuing 
the only course which will give infallible certainty to those 
who are seeking the way of life everlasting. 

It will be seen that in this, as well as in all other 
Apostolic examples, there was something so straight- 
forward, definite, and intelligible as to act, time, and place 
• — something so satisfactory to the people who were ad- 
dressed — that the same day, or the same hour of the night, 
many of those who heard believed, obeyed, and rejoiced 
in the salvation offered through Christ. There was no 
delay in order to satisfy certain imaginary conditions — 
no waiting for power to be added to the Gospel to make 
it effective. The Gospel itself was the power, and whoever 
rejected it rejected the only means by which he could be 
saved. This view made the issue definite and clear, and 
drew a distinct line between those who were in Christ 
and those who were out of Him, those who were His 
Disciples and those who were not, and those who were 
children of God and those who were children of wrath. 
In view of this clearness of doctrine and practice it is not 
surprising that the Apostle Paul could write to the Colos- 
sians, pointing back to the time when they had been buried 
with Christ, and had been raised with Him to walk a new 
life; nor is it surprising that the force of the aorist tense 
in the Greek always gives us a starting-point somewhere 
in the past history of every Disciple, from which he is 
enabled to reckon with certainty precisely when and how 
he entered upon the Divine life. 

The aorist tense is so important a factor in reference 
to the matter under consideration that it is worth while 
to quote a few passages of Scripture where it is used. 



672 HISTORY OF THE DISCIPLES OF CHRIST 

Quotations are made from the Revised Version. Romans 
vi : 2, " died ; " 17, " became obedient ; " I. Cor. vi : 11, 
" were washed ; " " were sanctified ; " " were justified ; " 
II. Cor. i : 21, 22, " anointed," " sealed," " gave ; " Gal. iii : 27, 
"were baptised," "did put on;" Eph. ii:l, 5, 6, "did he 
quicken," "quickened," "raised;" Col. ii:6 "received," 
11, " were circumcised ; " 12, " were raised ; " 13, " did he 
quicken ; " 20, " died ; " iii : 1, " were raised ; " 3, " ye died ; " 
II. Tim. i : 9, " saved us." 

Now it will be seen that all these references point out 
distinctly certain facts in the past history of the persons 
addressed with which these persons must have been famil- 
iar, so that the Apostle could appeal to these facts as 
proof of the claims which Christ had upon their faith- 
fulness. It ought to be possible to make the same appeal 
to-day in the case of every one who professes to be a 
follower of Christ. But it is to be feared that many of 
our modern Christians have no distinct consciousness of 
any such experiences in their past history as those referred 
to by the Apostle Paul. This ought not to be the case. 

There is another difficulty in the way of Gospel progress. 
Even when the Gospel is faithfully preached in all its 
facts, commands, and promises, there is often no such 
result following as we have a right to expect, in view of 
the success which attended its proclamation in Apostolic 
days. Why is this? Undoubtedly one reason is because 
our modern preaching is really not preaching but teaching. 
We may not do too much for the head, but we certainly 
do too little for the heart. True preaching is telling 
the story of infinite love in which there is a strong appeal 
to the affections. Of course the " eyes of the understand- 
ing " must be enlightened, but after all these eyes belong 
to the heart, and if the heart is not reached, vain will be 
all our efforts to move the people to action. Mark 
Antony, speaking over the dead body of Julius Caesar, 
moved the people to action when he had touched their 
hearts. The success of the Wesleyan movement was as 
much owing to Charles Wesley's songs as to John Wesley's 
sermons. We, in these days, undervalue the true source 
of power ; but the preaching of the Apostles was successful 
because they recognised what we do not. Many preachers 
now spend their time in discussing theological questions 
which lie entirely outside the area of human need, and 



THE OLD EVANGELISM AND THE NEW 673 

hence the partial failure of the modern pulpit, which 
ought to be the centre of the most potent influences to be 
found anywhere in the moral world. The preaching of 
the Apostles was simple, straightforward, direct, and to the 
heart. The modern pulpit is abstruse, often lacking 
frankness, full of circumlocution, and mainly to the head ; 
and herein we find a reason why success in evangelising 
the world is not commensurate with the amount of means 
and energy expended. But this preaching to the heart 
must not be confounded with illicit appeals to the emo- 
tional nature, which may be also a great evil. 

This brings me to notice what Disciples have always re- 
garded as a very common fault in modern evangelistic 
methods, viz., the practice of preaching to the multitude, 
rather than to the individual. They do not wish to be 
misunderstood when they make this objection. They 
surely do not mean that we should dispense with preaching 
to large congregations, if they can be secured. The 
Apostles had much of their success in addressing great 
multitudes, and it is probable there will always be men 
who can succeed in this kind of work, and where such is 
the case much good can be accomplished in this way. But 
in the Apostolic days every member of the church was a 
preacher to the individual, and consequently when the 
Disciples were scattered abroad by persecution, " they 
went everywhere preaching the Word," and doubtless much 
of this preaching was to single individuals. 

Philip preached both to the multitude and to the in- 
dividual. He preached to the people of Samaria and also 
to the Ethiopian eunuch. In both cases he was success- 
ful; and there are still persons who can succeed in both 
these ways ; but a large majority of Christians will do best 
0$ confining their labours to one person at a time. But 
this is the work which very few care to do, and the result 
is that very little of this kind of work is attempted. We 
trust to our popular evangelists, and the men who can 
" draw," while individual effort is practically ignored 
by nine-tenths of those who ought to be personally labour- 
ing for the salvation of the world. 

The great commission instructs us to go into all the 
world, but it does not say that we are to preach the Gospel 
unto all the world ; but when we come to the preaching of 
it, it is at once individualised, addressed not to the multi- 



674 HISTORY OF THE DISCIPLES OF CHRIST 

tude as a whole, but to " every creature " ; or, in other 
words, the message is personally applied to each indi- 
vidual, as if he were the only person in all the world. 
Our Divine Lord gave special prominence to the value of 
the individual man. He taught that there is joy in 
heaven with the angels of God over one sinner that re- 
penteth. Earth's joy does not rise very high until the 
converts are numbered by the hundreds, but one sinner, 
returning to God, sends all heaven into raptures. It is 
this personality and individuality about the Divine method 
of saving souls which give that method its distinct origi- 
nality, and distinguish it from what is human. We go 
out after the multitudes, but the Divine plan is to save 
the one man. We find our enthusiasm in the hundreds 
and thousands, but the angels of God are thrilled with 
infinite delight when a single individual is made to realise 
his lost condition, and to seek for pardon in the Blood of 
the Lamb. 

The great need of the present hour, as regards this 
matter, is undoubtedly an earnest and hearty acceptance 
of the New Testament doctrine of individual responsibility. 
This should manifest itself in two directions. Each in- 
dividual Christian should become a missionary to each 
individual sinner. Where any one is capable of address- 
ing effectively large audiences, let him not fail to do so, 
whether these audiences are gathered in churches, chapels, 
halls, in the streets, market places, or anywhere else out 
of doors. But let this not excuse those who may labour 
from house to house, and from individual to individual. 
Let each Christian be instrumental in saving his neighbour, 
without waiting for some one else to do it. And Disciples 
believe that whenever this method shall be honestly ac- 
cepted and thoroughly worked, the problem of saving the 
world will be stripped of at least half of its difficulty. 
They do not undervalue associated work. All their so- 
cieties are perhaps necessary; certainly they cannot do 
without their churches. But these ought to emphasise 
individual effort, rather than minimise it. And yet they 
may well fear that the more they organise co-operative 
work, the more individual labour will be practically dis- 
continued. This ought not to be the case. But I am 
speaking of what actually is, and I believe that no one 
who understands the present condition of things will 



THE OLD EVANGELISM AND THE NEW 675 

attempt to deny my conclusion. At any rate, the fact 
stated is a crying evil, and stands in the way of evangelistic 
success. Christians must seek to counteract this tendency ; 
they must fully accept the responsibility of individual 
work; each man must attempt to save some other man. 
In this way every Christian will become an important 
factor in preaching the Gospel, and the consequence will 
be the dawning of a new life and a new hope in all our 
efforts to evangelise the world. 

So far, under this division of the subject, the practice 
of the Christian world generally, without specific reference 
to any particular denomination, has been considered. 
Doubtless the Disciples of Christ will say that they can 
heartily endorse the contention made with respect to 
evangelistic methods. But the Disciples are far from 
being entirely exempt from blame as regards the indict- 
ments made against modern Christendom. It is perhaps 
quite true that, in the earlier days of the Disciples, their 
evangelistic methods were not altogether objectionable. 
Even now Disciples are not liable to all the charges that 
have been made. In some respects they work upon lines 
which are distinctly Scriptural ; and in most respects they 
are able to prove, by an appeal to the facts of their success, 
that their methods are at least not obsolete. Neverthe- 
less, it cannot be denied that they are rapidly tending 
toward stereotyped formalities and doubtful expedients. 
It is furthermore perfectly true that some of these formali- 
ties are practically interwoven with every page of Disciple 
history. It is necessary at present to refer to only a 
few of the most pronounced evils which their false methods 
have produced. 

The first, and perhaps the most common, evil which 
needs to be considered is what may be not inappropriately 
called hypnotic conversion. In the early days of their 
Reformation it was the proud contention of the Disciples 
that they appealed mainly to the reason, rather than the 
emotional nature, in seeking to bring sinners to Christ. 
But how has the mighty fallen! We have come to times 
when the preaching of the regular pastor is not supposed to 
be sufficient to turn men to God ; consequently an evangel- 
ist with hypnotic powers must be sent for to influence the 
hardened sinners who could not be reached through the 
regular ministrations of the Word. When this evangelist 



676 HISTORY OF THE DISCIPLES OF CHRIST 

makes his appearance it is curious to study his methods. 
The main effort is pitched upon the plane of the emotions ; 
and sad to tell, the exhortations sometimes fall to the low 
level of the auctioneer pleading for another bid on the 
article he is proposing to sell. As the success of these 
evangelists is measured mainly by the additions they are 
able to secure, it is not altogether strange that by hook 
or crook a respectable number must be added to the roll 
of church members. This is necessary to give the evan- 
gelist a favourable introduction to the next church in need 
of his help. 

Now let no one misunderstand these statements. There 
can be no reasonable objection to additions to the church. 
By securing these a church is built up more readily and 
effectually than in any other way. What may be objected 
to is the manner in which these additions are made. Did 
any one ever stop to think about the solemn farce to which 
attention is called? Then did any one ever estimate the 
actual results of such a protracted meeting upon the 
religious growth of the community where it is held? Addi- 
tions are made, not by the Gospel's appeal to the whole 
man — spirit, soul, and body — but by the art of manipu- 
lation, or the trick of playing on the feelings, or what 
is worse still, by a skilful use of hypnotic power. We 
ought to end all this unworthy manipulation of illicit 
forces in the great work of saving souls. The Gospel is 
still the power of God unto salvation to every one that 
believeth; and when this is faithfully proclaimed the 
work of the evangelist is finished, so far as bringing the 
people to Christ is concerned. 

It need scarcely be explained that all evangelists are 
not included in the category here indicated. Many will 
be glad that some one has spoken out so freely. These 
do not approve the unscriptural methods to which refer- 
ence has been made. There are evangelists and evangel- 
ists. For the better class I have nothing but praise, 
but for those who practise the arts of manipulation I 
have nothing but contempt. If there is ever a time when 
a man needs to be honest and careful in the highest sense 
it is when he is dealing with immortal souls. Nothing 
can excuse the hypnotic evangelist. He plays with the 
will through the influence of a human power which prac- 
tically ignores the Gospel, except so far as the Gospel 



THE OLD EVANGELISM AND THE NEW 677 

is used in order to give a solemn sanction to what he 
says. He uses heavenly wisdom with which to make suc- 
cessful his earthly tricks. Surely the time has come when 
this trafficker in human credulity should be remanded to a 
back seat in the work of converting the world. 

Again, it is more than doubtful whether the old method 
among the Disciples of asking sinners to come forward 
to the front bench, in order to make the confession, is 
any longer the wisest that could be adopted. It is probable 
that some regard this method as divinely inspired, in 
view of the fact it has been so long and so generally 
practised. But every one ought to know that there is 
neither precept nor example for it in the New Testament. 

It always did seem to smack of artificiality, and I am 
more and more satisfied that it has come to be largely 
a perfunctory performance. Disciples have railed against 
the " mourners' bench," but they have substituted for 
this what they call the " front bench," only they manage 
differently, when they have got their sinner there. 

Why not change all this? Why not ask for expressions 
from the congregation while the preacher is declaring his 
message? Or, if no one interrupts him while he is speak- 
ing, why not, at the conclusion of the discourse, ask the 
people to rise in their seats, or to indicate in any other 
way they wish their willingness to accept Christ and follow 
Him. Present methods are too stereotyped. The age de- 
mands something altogether more flexible. 

Nor is it necessary to sing a song while decisions are 
being made. As a matter of fact the song is quite an 
addition to Apostolic practice; but it is doubtless an 
element in the atmosphere that will usually help hypnotic 
influence. Let no one think that this characterisation 
is irreverent. I solemnly protest against such construc- 
tion of my words. I have the most profound regard for 
every legitimate effort to persuade men to turn away 
from sin and accept Christ as their Saviour ; but I believe 
that this cannot be properly done through many of the 
methods that are used by even Disciple preachers, to say 
nothing of the remarkable expedients resorted to by some 
popular evangelists of other religious bodies. Surely a 
new reformation is needed with respect to the whole work 
of evangelising the world. 

This old evangelism was doubtless just the thing for the 



678 HISTORY OF THE DISCIPLES OF CHRIST 

day when it was used. Nor is it certain that anything 
better has ever been invented that is now called the " new 
evangelism." Possibly the new conditions of society re- 
quire some new methods in preaching the old Gospel, but 
the old Gospel must still be preached if any legitimate 
and permanent results can follow. For several years the 
evangelism of the Disciples has been undergoing a change 
with respect to methods, the real value of which has not 
yet been clearly demonstrated. Mr. Moody was perhaps 
the first who systematised the methods of evangelism and 
showed the effectiveness of organisation in preaching the 
Gospel, as well as in other things. He has been followed 
in some of his methods by the great evangelists among 
the Disciples. The present plan very generally adopted 
is to arrange beforehand with the church or churches where 
the evangelistic services are to be held, one of the features 
of which is to have ready a number of persons who will 
make confession at the very beginning of the services. 
Often as many as fifty or more make the " good confession " 
at the first service held. These are, for the most part, 
members of Sunday Schools, and are often rather small 
children, though well instructed in the step they are 
taking. Many Disciples are not quite satisfied with this 
apparently perfunctory way of making converts. They 
are not sure that there is much conviction or even re- 
pentance possible in this method. Nevertheless, if we 
are to know the tree by its fruits, this method has not 
been tried long enough to determine certainly just how 
these converts will stand the wear and tear of the Chris- 
tian life. However, as the parable of the sower contains, 
perhaps unintentionally, a very suggestive prophecy, it 
may be well not to prematurely judge the results of a 
protracted meeting which is conducted according to the 
most approved methods of modern evangelism. Evidently 
only one-fourth of the people reached by the Word were 
permanently benefited by the seed sown. Only one-half 
of these would be regarded as thoroughly converted by 
almost any evangelist of either the old or the new school. 
With the Disciples their new evangelism is still on trial, 
though in any case their evangelism differs from any of 
the denominations. With such men as Charles Reign Sco- 
ville (who properly stands at the head of the list), James 
Small, Brooks Brothers, W. E. Harlow, Herbert Yeuell, 



THE OLD EVANGELISM AND THE NEW 679 

etc., etc., to lead the evangelistic forces, the new methods 
will undoubtedly have the very best chance of proving 
their efficiency that is at all possible. Some of the greatest 
evangelistic meetings that have ever been held in the 
history of Christianity have recently been held by Disciple 
evangelists. Still, it must be confessed that there are 
certain drawbacks which should be reckoned with before 
unlimited praise can be given to the modern methods. 
Perhaps one of the most serious objections is not usually 
considered at all. It is this: Many churches do not now 
attempt evangelistic work at all, unless they can secure 
the services of some of these remarkably successful evan- 
gelists. Ordinary preaching for the salvation of souls is 
very far below par, and evangelists who do not employ 
the modern methods are themselves not generally employed. 
They are not wanted by the churches, and consequently 
a great many of the smaller churches, where evangelistic 
work is most needed, but where these great evangelists 
will not come, for the reason that they cannot be sup- 
ported, are practically left to take care of themselves, with 
a very feeble ministry frequently, and with a very dark 
outlook with respect to their future. Many country 
churches are dying simply because they cannot afford to 
have a protracted meeting according to the new methods, 
and consequently they have no protracted meeting at all, 
and some of them are giving up these meetings altogether. 
In considering the evangelists of the present among the 
Disciples, it must be understood that those who advocate 
the new methods contend that these new methods must 
be followed, or else success cannot be assured. No doubt 
there is something in this contention. But there are those 
among the Disciples who refuse to accept this conclusion, 
and these are " progressive " men, consequently their oppo- 
sition to the new methods cannot be ascribed to any un- 
willingness to keep up with what is called the " pro- 
cession." This protest was very emphatically voiced at 
a recent congress of the Disciples by Earle M. Todd. His 
paper was a masterly discussion of the whole question 
of evangelism from the New Testament point of view, 
and a very trenchant criticism upon the extreme new 
methods which have been adopted since the days of Mr. 
Moody. It is claimed by very many that Mr. Todd's paper 
criticised a phase of things which does not prevail among 



680 HISTORY OF THE DISCIPLES OF CHRIST 

the Disciples at all, and was, therefore, a useless and 
extravagant presentation of evils which no one among 
the Disciples would for a moment advocate. Nevertheless, 
there are not a few who believe that Mr. Todd's paper, 
while somewhat overdone at particular points, was, after 
all, a necessary protest in view of the tendencies of 
modern evangelism among the Disciples. Undoubtedly 
there are dangers to be avoided, but there are dangers in 
everything where there is life. Life itself is a signal to 
intimate that there are always breakers ahead. 

But, however this may be, it is certain that the Disciples 
are an evangelistic people, and nothing short of a vigorous 
representation of this feature of their plea will satisfy 
the yearning of the churches for aggressive work. This 
has been from the beginning a distinct characteristic of 
the Disciple movement, and it will probably continue to 
be to the end, for their whole movement means to take 
the world for Christ, and this involves an aggressive 
warfare on everything that opposes His reign. 

As an evidence of the prevalence of this evangelistic 
feature of the movement, the following list of evangelists 
is given. It is not claimed to be perfect, as these men are 
occasionally changing from the evangelistic work to pas- 
toral work, and pastors are entering the evangelistic 
field, but it is believed to be practically correct for the 
present year. 

Alabama: Clarkson, E. R. 

Arizona : Conder, J. Perry. 

Arkansas: McCarty, H. A.; Mason, W. B.; Meyers, W. H.; 
Taylor, J. J. 

California: Brown, J. A.; Child, E. A.; Darst, E. W. ; 
Martin, Sumner T. ; Shepherd, R. P.; Spiegel, O. P.; Stivers, 
J. T. ; Ward, H. Elliott. 

Canada : Stevenson, R. W. ; Wade, A. B. 

Colorado: Stout, Chas. G. 

Georgia: Clarkson, E. R.; Shellnut, E. L. 

Illinois: Davis, H. A.; Monser, H. E.; Scoville, Chas. Reign; 
Snively, Geo. L. 

Indiana: Alford, W. H.; Brooks, W. T.; Bulgin, R. R.; Can- 
field, J. M. ; Carpenter, L. L. ; Chappie, William ; Clark Family 
(A. K, Mrs. A. K., and Susie) ; Combs, J. V.; Crabb, A. W.; 
Legg, T. J.; Sellers, L. E.; Shearer, W. F.; Small, James; 
Snodgrass, R. E. ; Trucksess, F. E. ; Wilson, Allen. 

Iowa: Burton, B. B.; Carney, Ira J.; Chambers, C. E.; 
Curless, Eugene ; Fuller, John ; Liverett, A. R. ; Lockhart, W. 
J.; MeKenzie, J. A.; Martin, A.; Maxey, R. Tibbs; Newland, 



THE OLD EVANGELISM AND THE NEW 681 

J. S. ; Organ, C. L. ; Stout, Chas. G. ; Wright, Lawrence ; Youtz, 
B. E. ; Zenor, W. H. 

Michigan: Arthur, F. P.; Bellingham, T. W.; Ice, I. M.; 
Varney, Chas. E. 

Missouri: Bowen, F. L.; Brandt, John L.; Brooks, Arthur 
K. ; Bryan, J. H. ; Butler, G. A. ; Butterfield, G. A. ; Creel, J. C. ; 
Callithan, R. E.; Fife, C. L.; Earl, S.; Fife, R. H.; Fife, R. S.; 
Gaylor, Joseph; Harlow, W. E.; Harbord, C. L.; Harrison, W. 
L.; Head, T. J.; Hood, W. S.; Ireland, G. E.; Jones, O. W.; 
LeBaron, Irving T.; Moore, A. B.; Mundell, W. M. ; O'Neal, 
F. M.; Reavis, T. F.; Sharratt, James; Siberell, Horace; 
Vance, S. J.; Wallace, A. R.; Ward, Wm. A.; Warren, D. B.; 
Williamson, E. H.; Wood, J. Y. B.; Yocum, E. W.; Yokley, 

F. J. 

Nebraska: Clutter, Edw. ; Doward, Z. O. ; Forell, Evon; 
Gregg, Samuel; Hall, H. M.; Knowles, H. G.; Mitchell, H. M.; 
Stine, John L.; Walker, J. W.; Whiston, R. F.; Wilkinson, 
B. A. 

Ohio: Higgins, Frank A.; Nichols, Roland A.; Vawter, C. 
R. L. 

Oklahoma: Beach and Beach; Cameron, I. W. ; Chapman, 

G. J.; Garner, J. W. ; Greenwade, J. B. ; Haddock, J. L. ; In- 
gold, Oscar ; Kindred, W. H. ; LeMay, W. M. ; Mason, Mrs. M. 
W. ; Minton, J. A. ; Murphey, Chas. P. ; Newby, H. W. ; Rehorn, 
W. S. ; Reynolds, H. A. ; Sexson, W. M. ; Smith, M. G. ; Thomas, 
Geo. T. ; Trimble, C. F. ; White, Dr. J. E. ; Wolfe, Geo. 

Oregon : Jackson, S. W. 

Texas: Harrington, Vernon; Harrington, I. Estelle; Webb, 
Polk, C. ; Stevens, John A. ; Boggess, W. A. 



CHAPTER XXVI 

EDUCATION AND LITERATURE 

THE Disciples have always been friends of education. 
The very essence of their plea demands this. " Let 
there be light " was Alexander Campbell's great 
slogan throughout the whole of his public ministry. He 
constantly attributed much of the influence of sectarianism 
to the ignorance of the people, especially with respect to 
the teaching of the Word of God. The founding of Beth- 
any College was with a view to overcome this ignorance 
as far as this one college could accomplish that end. The 
Bible was made one of the fundamental books in the curri- 
culum of study, while every branch of education that could 
throw light on the Bible, and that could be made available, 
was co-ordinated with the study of the greatest of all books. 

It was not long until other colleges were founded. The 
life of some of these was of short duration, but a few 
have survived the struggles of the past, and are to-day 
giving evidence of renewed vigour and permanent use- 
fulness. Recently some new colleges have been organised, 
and these also give promise of helpfulness in the field of 
education. 

Doubtless some mistakes have been made with respect 
to the matter of education among the Disciples. The 
supreme independency which controlled in the organisation 
of churches controlled also in the organisation of colleges. 
For the want of some central directing superintendency 
every one was at liberty to start a college where he might 
choose to do so, and often a college was started at a par- 
ticular place largely for the local influence it was supposed 
to exert upon the development of the town where it was 
located. This was unfortunate in some respects, but per- 
haps it could not be helped. Indeed, it seems now to 
have been the only way a college could be started in the 
days when there was no practical co-operation among the 
churches. Looked at from the present point of view, it 

682 






EDUCATION AND LITERATURE 683 

is remarkable that any of these colleges have lived. Many 
of them have certainly lived at a half-dying rate. They 
have received no substantial endowment. However, the 
time has come when there is a better outlook for these 
educational institutions. Some of these have received 
already a substantial endowment, though much yet remains 
to be done before they can take their places among the 
colleges that are well equipped and securely made perma- 
nent for usefulness. 

The following list, made for the year 1908, embraces 
most, if not all, the colleges that have any recognition 
among the Disciples: 

Some of these colleges have recently come into existence, 
while other colleges, not enumerated in this list, but which 
once had considerable influence, have been discontinued. 
However, it is worth while to remark that most of the 
colleges inaugurated by the Disciples are still in evidence 
in their centennial year. Undoubtedly this speaks well for 
the educational spirit which has characterised the Disciples 
from the beginning of their movement. They are still 
criticised by not a few for their apparent indifference 
to the educational problems which confront them. But 
there are some good reasons why this indifference exists. 
Perhaps it is not correct to say that it is indifference in all 
respects. The seeming indifference doubtless comes from 
the fact that there has been no systematic general co- 
operation with respect to educational matters. Individual- 
ism has been a characteristic of the Disciple movement 
in all that they have undertaken to do. Their educational 
work has therefore been fragmentary, sometimes their 
methods have been wasteful. A college has been started 
mainly because of a local interest in it, and usually in such 
cases most of the money invested in it would soon be ex- 
hausted, and then the college would have to appeal for other 
help in order to keep it from at once failing. But these 
appeals, even when responded to liberally, would furnish 
the means for only a short duration of efficiency, for 
instead of using the interest, as in the case of well-endowed 
institutions, all the money contributed would be used in 
keeping the institution going. 

It can be readily seen that this method must necessarily 
lead to ultimate failure, unless a permanent endowment 
fund is secured. This is the rock on which many of the 



684 HISTORY OF THE DISCIPLES OF CHRIST 



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EDUCATION AND LITERATURE 685 

colleges have been wrecked, and it is still a great danger to 
those that are now in existence. People become tired of 
giving to an institution when they know that their con- 
tributions will be soon exhausted in meeting the running 
expenses. Perhaps this vicious method could not be well 
avoided in the past history of the Disciples. It proved 
to be a hand-to-mouth method, but nearly everything con- 
nected with the movement was somewhat of this character, 
for at least the first half century. In the later days this 
defective method is not used where it can possibly be 
avoided. Nevertheless, it is undoubtedly true that none 
of the colleges, ostensibly under the patronage of the Dis- 
ciples, have been supported in a degree commensurate with 
the demands of these colleges. Some contend that they 
have too many colleges. But this is doubtful. It is not 
that there are too many colleges, but that only a few of 
these are at all adequately supported, and even the best 
support must be regarded as almost infinitesimal in view 
of the real needs to be supplied. But as has already 
been indicated, some of these colleges are reaching out 
hopefully for worthy endowments. Doubtless, all these 
must be subject to the inexorable law of progress. The 
survival of the fittest will ultimately determine which col- 
leges shall live and which will die. It may be that the 
managers of these colleges will regard this law as an 
unworthy test. They may be right in this, but all the 
same the test will prevail, and will ultimately determine 
the place that each college shall occupy. 

Those who have been most prominent as educators 
are as follows : Alexander Campbell, president of Bethany 
College; W. K. Pendleton, president of Bethany College; 
Walter Scott, who was a finely educated man, was con- 
nected with several educational institutions at different 
times of his life. James Shannon was president of Bacon 
College, Harrodsburg, Ky., also president of the University 
of Missouri, Columbia, Mo., and was president of Christian 
University at Canton, Mo., when he died. Robert Milligan 
was president of Kentucky University as well as professor 
in several colleges; D. R. Dungan was president of Cotner 
University, and is at present a professor in the Biblical 
department of Drake University, Des Moines, la. ; P. S. 
Fall, a finely educated gentleman, was president of a 
female college at Frankfort, Ky., and was also connected 



686 HISTORY OF THE DISCIPLES OF CHRIST 

with other educational institutions; John Augustus Wil- 
liams was the first president of Christian Female College, 
Columbia, Mo., and then president of Daughters College, 
at Harrodsburg, Ky. He was a distinguished educator. 
J. K. Rogers was president of Christian College, Columbia, 
Mo., for about twenty years, and was one of the noted 
educators of his time. B. A. Hinsdale was president of 
Hiram College, Hiram, Ohio, for several years, and after- 
wards a professor in Michigan University. He was not 
only an educator in the college, but also in literature. 
He wrote several works of much importance along educa- 
tional lines. S. K. Hoshour was president of Butler 
College, Indianapolis, Ind., for a few years. Robert 
Graham was president of Kentucky University, and also 
for a time was president of Hamilton College, and the 
College of the Bible, all three of these located at Lexington, 
Ky. George T. Carpenter was president of Oskaloosa 
College, la. J. M. Atwater was president of Hiram 
College, and also served as professor in Eureka College, 
Illinois. H. W. Everest was president of Eureka College, 
and afterwards president of Butler College, and then dean 
of the College of the Bible in Drake University. C. L. 
Loos was president of Eureka College for a time and 
afterwards of Kentucky LTniversity, where he is still a 
professor, though he has reached an extreme old age. 
Mrs. W. T. Moore was president of Christian College, 
Columbia, Mo., for the past twelve years. Other presi- 
dents, now serving, are noted in the preceding list of col- 
leges. Perhaps other names might be added to this list, 
but those mentioned include the most prominent among 
the educators of the Disciples. 

It has already been intimated that some of the colleges 
mentioned are beginning to receive an encouraging endow- 
ment fund. An effort is now making to add to the endow- 
ment fund of Bethany, at least, $500,000.00 during this 
Centennial year. It is believed that this amount should 
be placed at the disposal of the trustees of the college as 
one of the Centennial offerings in recognition of the great 
service Bethany College has rendered to the Disciple move- 
ment. Butler College, at Indianapolis, has also received 
a substantial addition to its endowment fund, and is 
already one of the best colleges among the Disciples, and 
has perhaps the highest standing of any for thorough 




SOME COLLEGE PRESIDENTS (continued) 



1, E. C. Sanderson, Eugene Bible University. 2, E. V. Zollars, Okla- 
homa Christian University. 3, A. J. Thompson, Louisville Christian Bible 
School. 4, Mrs. W. T. Moore, Christian College (Missouri). 5, Miner 
Lee Bates, Hiram College. 6, Mrs. O. A. Carr, Carr-Burdettte College. 
7, Josephus Hopwood, Virginia Christian College. 8, Thomas E. 
Cramblet, Bethany College. 9, W. J. Lhamon. Bible College of Missouri. 
10, Carl Johann/ Christian University. 11, Herbert L. Willett, Disciples 
Divinity School and University of Chicago. 12, Mrs. Luella W. St. Clair, 
Hamilton College. 



EDUCATION AND LITERATURE 687 

college work. Drake university, at Des Moines, la., is 
making very commendable progress, while Hiram College, 
at Hiram, Ohio, has just added materially to its endow- 
ment fund. Furthermore, Eureka College, at Eureka, 
111., has also received a valuable addition to its endowment 
fund, while nearly all the other colleges are more or less 
beginning to receive help somewhat commensurate with 
their pressing needs. Indeed, it may be said truthfully 
that the day of small things, as regards the colleges of 
the Disciples, is passing away. Their ambition was very 
great at the beginning, so much so, indeed, that it some- 
times became ridiculous, such as calling what was little 
more than a grammar school a university. But even that 
apparently absurd way of styling things must be regarded 
as an evidence of the hope which the founders of these 
institutions had with respect to the future. These men 
ought to be honoured for the very absurdities which they 
committed, for these were committed in the name of a 
great faith which they had in their brethren to build up 
and sustain their educational institutions. It is a great 
thing to believe in success, for this is practically success 
half won. After Dean Stanley had returned to England 
from a visit to this country, in stating his impression he 
declared that he did not meet a man or woman in America 
that did not believe in the almost infinite possibilities of 
this great land. This fact illustrates one of the funda- 
mental things in the success of the American people. 
America can never fail while the people believe in America. 
After all, it is faith that overcomes the world, whether 
that faith be a religious faith or some other faith. In- 
fidelity is a death-knell to any enterprise, and pessimism 
always raises the flag of failure all along the pathway of 
human progress, and this flag will bring failure to every 
soul who follows its lead. Disciples may congratulate 
themselves that their heroic educators have believed in 
success even where to believe seemed almost folly. 

While perhaps the apology made for some of the eccen- 
tricities, in the educational methods of the Disciples, is 
entirely just, it ought to be stated that the truth of history 
compels the further statement that the Disciples as a whole 
do not seem to realise the importance of their colleges. 
The most fundamental thing in their plea is mainly educa- 
tion. Their appeal has always been to a sanctified intelli- 



688 HISTORY OF THE DISCIPLES OF CHRIST 

gence, and their movement has gained its greatest victories 
where this intelligence has been addressed. This is the day 
of colleges and universities. Whoever does not recognise 
this fact is surely out of touch with the great progressive 
movements of the age. Undoubtedly the future of the 
Disciple movement will depend largely upon the wise 
use made of present opportunities to make their colleges 
what they ought to be. This is the vision of the most far- 
seeing men among them, and it is an encouraging fact that 
even the indifference which seemed to prevail for a time 
is beginning to give way before the onward march of prog- 
ress. It may be that some of the colleges that are still 
in existence will not be found among the fittest that will 
survive, but it seems practically certain that not a few of 
the colleges that have been struggling for an existence, 
through many years and many disappointments will soon 
be permanently established. 

What some believe to be a great movement in the right 
direction is the establishment of Bible chairs and colleges 
in connection with the state universities. This has be- 
come a very prominent feature in the educational out- 
look of the Disciples. Several experiments of this kind 
have already been made in connection with some of the 
best state universities, such as Michigan, Virginia, Califor- 
nia, Missouri, etc., etc. In connection with Missouri Uni- 
versity, a Bible college has been inaugurated, and very 
suitable buildings erected. This college has received con- 
siderable endowment fund. The Bible chairs have been 
under the supervision of the C. W. B. M., and the experi- 
ment, though not altogether satisfactory, is making some 
progress, and may ultimately prove to be a valuable asset 
in the educational system of the Disciples. It is claimed 
by the friends of these Bible chairs that there is no good 
reason for endowing colleges to educate young men for 
the ministry in the academic departments, as this can be 
done by the universities much better than by a half-en- 
dowed college for that purpose. Hence, the location of 
these Bible chairs at these state universities is believed to 
be, partially at least, the solution of the problem for the 
better education of the Disciple ministry. There are, how- 
ever, certain drawbacks to these Bible chairs and Bible 
colleges connected with these universities. One of these 
drawbacks is that the students in the university are usually 



EDUCATION AND LITERATURE 689 

pressed very heavily with their academic work, and have 
no time to devote to studies lying outside of the university 
curriculum, and especially as they receive little or no 
credit for work done in these Bible chairs or Bible colleges. 
The result so far has been that the students very generally 
hesitate to take up the Bible work offered simply because 
it does not help them in their graduation from the univer- 
sity. Another drawback is found in the fact that the Dis- 
ciples are the only religious people who have availed them- 
selves of the opportunity offered in this respect, and conse- 
quently their presence at the state universities is regarded 
with some suspicion by the denominations, and in a few in- 
stances their presence at these universities has been op- 
posed, if not openly, at least secretly. The consequence 
is that this whole system is yet on trial, and may or may 
not be such a success as will justify the existence of these 
Bible chairs and colleges. It is easy to see the advantages 
of this plan, but the difficulties in the way may, after 
all, make the plan practically inefficient as a satisfactory 
solution of the educational problem. 

The Disciples have been rather slow in creating a litera- 
ture. The reason for this is not far to seek. During 
their early history they had very little use for books 
of a general character. They were most concerned with 
the Book. They appealed everything to the Bible, and con- 
sequently they studied this book as they did no other, and 
when they were well acquainted with it they felt them- 
selves fully equipped for the great work committed to their 
hands. Nor was much else necessary. The people very 
generally read few books in the early days of the move- 
ment. Cultivation was at a premium, and every Disciple 
preacher illustrated constantly the old exhortation to " be- 
ware of the man with one book." 

It has already been seen that several magazines and 
papers were started at different times; most of these had 
short lives, but frequently did good service while they 
were able to live. The real period of Disciple literature 
did not begin until after the war. A few books had been 
written mostly of a controversial character before the war, 
but not until about the year 1865 was there much attention 
paid to general literature. About this time a new hymn- 
book was published; and this was regarded as one of the 
best books of hymnody in the English language. It sue- 



690 HISTORY OF THE DISCIPLES OF CHRIST 

ceeded a book published by Mr. Campbell. His book was 
the only one used by the Disciples for a number of years. 
However, another book was published by B. F. Hall to- 
wards the close of the fifth decade of the nineteenth cen- 
tury. But this book had a very limited circulation, though 
it contained some of the splendid old hymns which are 
now almost entirely unknown. 

The environment in which the Disciple literature had 
its birth is well sketched by a recent writer: 

"Fortunately for us, we were launched at a favourable 
period. Not to speak of the religious agitation of the early 
part of the nineteenth century or of the tendency of the better 
religious people to examine their standing, New Testament in 
hand, we are to be congratulated on the fact that our literature 
was in process of formation prior to the setting in of that 
period of modern science which has so shaken the faith of the 
multitude. May I add that the same is true in respect to his- 
torical criticism, as it would have affected the American mind. 
In the first quarter of that century there were no new scientific 
ideas, whether applying to Nature or the Bible, to draw aside 
earnest minds. Biology and geology as now taught were yet 
in embryo, and the battle of Moses and the myths had not yet 
reached the western ear. 

What might have transpired had our life begun half a century 
later, no one knows. I have heard it said that Alexander 
Campbell in his last days was asked whether, in the light of 
new facts, he was still satisfied with his conception of creation. 
That conception can be best understood by noting one feature 
of it. He held that by a fiat of Jehovah the trees instantly sprang 
into maturity. His answer betrayed doubt of this position, 
but he was too near the end of his earthly life to tackle the 
problems of modern science. We smile at so crude a thought. 
But he laughs best who laughs last. Had this prince in Israel 
attempted such a revision as the evolutionist of the '60s de- 
manded, who knows but that even he might have been thrown 
out of balance, giving to the world merely an ambitious 
apology for a personal God, rather than his great demonstra- 
tion of the Christ. Valuable as any true knowledge must be 
to the student of progressive life, does a person really need to 
know scientific truth to secure a correct understanding of the 
will of God? Is there not a clear and ample knowledge of 
God to be derived from his Word, and sufficient for a full 
salvation? If so, a leader such as Campbell would surely be 
on the safe side to adopt it, and thus steer clear of confusion. 
For this man had a purpose and he did not propose to mar it 
by devoting his energy to a field which did not belong to him, 
or by indulging in idiosyncrasies. Progress to him stood for 
naught unless it led one into the kingdom of heaven. Sciences 
might be true or false, that was not his question. If false, he 




PROMINENT EVANGELISTS OF TO-DAY 



1, S. M. Martin. 2, W. T. Brooks. 3, James Small. 4, H. E. Wilhite. 
5, H. O. Breeden. 6, Allen Wilson. 7, George L. Snively. 8, Charles 
Reign Scoville. 9, Herbert Yeuell. 10, Roger P. Fife. 11, VV. E. Harlow. 
12, John A. Stevens. 13, William J. Lockhart. 



EDUCATION AND LITERATUKE 691 

would profoundly regret it and pass them by. He never dab- 
bled with them. The course of our modern Theists, Monists, 
and Theosophists would have been abominable in his eyes. He 
would have spurned such samples of progressive thought. Far 
wiser is he, as a builder, who has the instinct to reject un- 
suitable material, chooses the choice stones for his arch, drives 
the keystone home, and thus clenches the whole. That was the 
way of this man of God. 

It was an age of the grossest ignorance respecting the Word 
of God. In the cities, those who occupied the pulpits usually 
chose half a dozen words of Scripture, beating out a finespun, 
ethical essay, till one wondered as to the principle of interpre- 
tation by which such a store of revelation could be educed. 
In country churches and at school houses where meetings were 
held no man was considered in good company who did not cry 
out loudly for the Holy Ghost. Thus the very virtue of Chris- 
tianity was frustrated by those who professed to esteem it. 
Every expedient and pretext was resorted to to keep out an 
intelligent conception of the truth. Every corruption of prac- 
tice was devised to make the terms and names of the popular 
religion designate and sanction the will of God. Some of these 
teachers were honest, and thought they were doing God's 
service, but the pall of ignorance had spread, absolutely, over 
them. Ignorance had so become a fertile breeding ground that 
prejudice came forth as native offspring. This ignorance could 
not annihilate the principle of religion in the spirit of man, 
but in removing the exactions contained in the Saviour's teach- 
ing it left that spirit to take its own wayward course. The 
unenlightened mind threw a fictitious authority into its own 
phantasms, and into whatever elements of dogma and wor- 
ship were preferred. Much was said about depravity in those 
days, but how could such gross souls know the essential nature 
of perfect goodness? Much as they might have resented the 
imputation, the fact is there is no more riskful depravity 
than arises from the corruption of truth. Here, then, was 
the problem for our forefathers. All about them were people 
who had never learned to think. Beings who had hardly ever 
in their whole lives made a real effort to concentrate the action 
of their faculties on anything abstracted from the objects 
palpable to the senses. Whose entire attention had been en- 
grossed with the fearful narrations and frenzied exclamations 
of backwoods preachers ; or who were easily led astray by the 
wiles of pulpit demagogues. It took a keen eye to detect the 
perverse cast in the exposition of the Christian faith, distorting 
and cramping it, as a foot in a Chinese shoe, but our leaders 
were equal to the task, at all times, and the course they 
adopted was replete with wisdom. It was their duty to give 
the bewildered conscience a rational direction, and in order 
to achieve this they gave to the people the Scriptures in their 
purity." * 

* " Literature of the Disciples," J. W. Monser. 



692 HISTORY OF THE DISCIPLES OF CHRIST 

There is one thing that needs to be corrected in this 
statement. Mr. Campbell never said that " by a fiat of 
Jehovah the trees instantly sprang into maturity." How- 
ever, he did say that by a fiat of Jehovah he could make 
these trees instantly spring into maturity, but he was 
always careful not to affirm anything positively as to 
Jehovah's method in doing things, unless this method was 
clearly defined in the Bible. Mr. Campbell's position on 
this subject was well understood by those who heard him 
in his morning class lectures in Bethany College. He had 
the most supreme reverence for the Bible, and whatever it 
said he said. But he was never known to add to the 
Bible in all his teachings or his writings. It is perfectly 
true that he did not go into the history of creation accord- 
ing to geological science. Geology as a science was not 
quite fifty years old when Mr. Campbell had reached the 
highest point of his intellectual powers, and it was scarcely 
known at all when he began his public ministry. It would 
have been the supremest folly if he had attempted to 
interpret the Bible in the light of modern science, for no 
such light was then available. 

But the liberal extract we have given serves well to illus- 
trate the condition of the people as regards literature 
during the earlier days of the Disciple movement. Even 
at the beginning of the second half of the nineteenth cen- 
tury the Disciples had not made much progress in de- 
veloping a literature worthy of the name. Their maga- 
zines were generally filled with strong articles, but these 
were mainly confined to special subjects bearing upon their 
religious movement. Everything was subordinated to the 
plea which they were making. They practically knew 
nothing but Christ and Him crucified, and such things 
as essentially belonged to this particular message. Every- 
where the preachers burned this message into the souls 
of men, and most of them utterly refused to give attention 
to side issues. 

It must not be understood by this that the men of that 
period did not read anything outside of the Bible and the 
magazines of the Church. Some of the men could claim 
a considerable knowledge of general literature. Mr. 
Campbell himself was a wide reader, but even he confined 
most of his reading to the particular matter which he had 
in hand. He was a controversialist from necessity, and 



EDUCATION AND LITERATURE 693 

much of his reading was with a view to equip himself with 
the facts and arguments necessary to meet his opponents. 
He was leading a mission, whose object was to overturn 
or break down all influences that stood in the way of a 
return to New Testament Christianity in both its faith 
and practice. His writings show rather a remarkable 
acquaintance with general literature, notwithstanding the 
busy life which he lived in a somewhat circumscribed 
environment in view of the special plea which he was 
making. 

Walter Scott was also a man of fine literary touch. 
The same can be said of Dr. Robert Richardson. W. K. 
Pendleton was a man of very wide reading and of high 
culture, though he was not a writer of books. It is really 
a pity he did not put into permanent form what he could 
have so well accomplished. P. S. Fall was another 
scholarly man, and yet he did not write anything in the 
way of literature of any special permanent value. Indeed, 
it may be said in truth that the Disciples are just begin- 
ning to make a literature somewhat outside of their special 
theological contentions. This literature shows itself in 
several directions, although nearly everywhere in the end 
the direction is turned toward the special plea which the 
Disciples are making. Several important works have 
appeared of a biographical character, such as Richardson's 
" Memoirs of Alexander Campbell," Lamar's " Life of 
Isaac Errett," Williams' "Life of John Smith," and 
Shackelford's " Life of Dr. Pinkerton," and other books of 
a like character. Some histories have also appeared, but 
are all confined to the treatment of the life, character, 
and progress of the Disciple movement. These histories 
are referred to under the head of Bibliography. 

Sermonic literature and essays began to have a prom- 
inent place soon after the war, and this tendency was 
focalised in a volume entitled " The Living Pulpit of the 
Christian Church." Devotional books have had a wide 
sale among the Disciples, and this is a sign of spiritual 
development which needs to be recorded. " Communings 
in the Sanctuary," by Dr. Robert Richardson, " Evenings 
with the Bible," by Isaac Errett, " Alone with God," " The 
Heavenly Way," and " Half Hour Studies at the Cross," 
all three by Dr. J. H. Garrison, have had a very healthful 
influence in developing the spiritual life of the Disciples. 



694 HISTORY OF THE DISCIPLES OF CHRIST 

"Alone with God" is said to have had a circulation 
of over 50,000 copies. It has been thought that the Dis- 
ciples have not given enough attention to heart culture. 
It has been said of them that if their heads were cut off 
they would have no religion. Perhaps that is true. But 
it would be equally true of the men who have made this 
sage remark. However, what is meant by this remark 
is worth while for Disciples to consider, and they are 
considering it in these later days of their movement. They 
have passed the period where the theological tournament 
was the best for exercise of the religious function, and the 
consequence is they are turning their attention to the 
production of a literature somewhat general in its char- 
acter, but always helpful in cultivating the heart life. 

In reference to the future of Disciple literature, I crave 
the privilege of quoting again from Mr. Monser's informa- 
tive little book. He says : 

Literature is the gangway between separate and otherwise 
unapproachable bodies. It is the medium between the known 
and the unknown ; between what is sure and what is possible. 
Yes, it is more. Even as the great ships tremble under their 
vast cargoes, bearing them seaward, and at last placing them 
on the wharfs of the world's distant markets, so it is the 
province of literature to convey foreign ideas into the most 
remote and indifferent minds. Thoughts which were once un- 
welcome become, through this medium, the common property 
of man. Week by week, and day by day, these thoughts come, 
dropping upon us like flakes of snow, until they eventually 
melt and pass into the heart and life of men. We have a noted 
instance of this in the plea for Federation. Nothing, at first, 
could have been more distasteful to us. Tutored as we were 
in our peculiar idea of Christian Union, it was difficult to see 
any place for provisional measures. With us it was all or 
nothing. We were too impatient for results and too jealous 
for the truth, as we saw it, to submit to any conciliation. It 
was difficult for us to see another group besides our own, 
equally anxious for unity, but puzzled as to how to accomplish 
it. Had they enjoyed such a training in union as we had, it 
might have been easier for both to get together. But they 
did not. Such as they were, they were at work, and the im- 
partial, generous eye could easily behold them across the 
chasm building this way. It could also be seen that they, 
like us, had chosen the spot where the least construction was 
necessary, and that, as in building a bridge, they had chosen 
the narrowest part of the chasm and were placing their 
buttresses solidly in the bank. So there were two groups, but 
one work. Each could hear the sound of the other's hammers. 



EDUCATION AND LITERATURE 695 

But both were labouring against environments, rooted heredi- 
ties, and persistent educational influences. To close up the spans, 
therefore, while a noble ideal, seemed still impractical. And 
yet, if Farrar could entertain an eternal hope for the incor- 
rigible, surely there must be some value in looking forward to 
the ultimate unity of the Church. A few earnest spirits so 
feeling and believing formed themselves into a pioneer corps 
and persisted. For a while it seemed as though this had 
stopped the work of the bridge. Nothing of the sort. It is 
simply the temporary taking up of an auxiliary labour. Both 
sides are at present engaged in removing obstacles and in 
smoothing the way. The tide of destiny seems setting in, for 
the forces are daily increasing in numbers and in interest. 
How is the new move affecting us? Is it making our love for 
Christian Union grow cold? Surely not. On the contrary, 
that love is steadily increasing. We are catching such glimpses 
of the future Kingdom of God as promise us great fruition. 
Only, let us not weary in well-doing; nor in the midst of 
prosperity become arrogant. God is at the helm and he will 
guide the good ship Zion into the harbour. " It may not be 
my way, it may not be thy way, and yet in His own way, the 
Lord will provide." 

There is perhaps nothing more marked in the develop- 
ment of the Disciples than their interest in both education 
and literature. Most of their modern preachers have had 
a collegiate or university education, and these preachers 
are educators in the pulpit, and there is no other kind 
of education more helpful to the common people than 
that which unconsciously pervades an audience that is 
dominated by a speaker whose every utterance is an evi- 
dence of genuine culture. It is affirmed that association is 
a great power in moulding character. This is no doubt 
true. But the power of the pulpit to mould character 
has perhaps never been fully appreciated. When we 
think of this power we associate it almost entirely with 
religious influence. This is certainly its chief aim, and 
it should never be diverted from this aim. Still the mes- 
sage of the Gospel has an educational influence as well 
as a saving influence. There can be no doubt about the 
matter that the primary object of the Gospel is to save 
men, but a secondary object of the Gospel is to make 
these men worthy of being saved. Education is an essen- 
tial condition to true spiritual manhood, and there is no 
teacher whose influence is more powerful to educate than 
the preacher who speaks to his people two or three times 
during every week. His very gestures will have either 



696 HISTORY OF THE DISCIPLES OF CHRIST 

a refining influence or the contrary. This being true, how 
important it is that the preacher's mind should be well 
stored with the best literature, and his heart full of the 
grace of God in order that this literature may be seasoned 
and in every way prepared to work its influence upon the 
souls of those who hear the preacher. 

It is surely an encouraging feature of the Disciple move- 
ment that at least some of the well-educated men are be- 
ginning to write books, and these books are, for the most 
part, gaining considerable recognition, not only for their 
high literary quality, but also for the stimulating message 
which they contain. There is generally a freshness and 
vigour about the writings of Disciple authors that com- 
mend their books to those who are tired of weary plati- 
tudes, such as are often in books written simply for the 
sake of making books rather than for the sake of delivering 
a live, earnest, and influential message to the world. 



CHAPTER XXVII 

GOVERNMENTS, NEWSPAPERS, SOCIETIES, AND FEDERATIONS 

THE average man likes to be governed. He will prob- 
ably not admit this. If told that he is governed, 
he will instantly resent it. Nevertheless, he enjoys 
the feeling of irresponsibility which the exercise of author- 
ity over him imparts. Even a man who is governed by 
his wife will not seriously admit it, though he knows well 
enough that her soft words, where all authority is melted 
into loving tenderness, are doing the work for him in 
bringing him into subjection, although in a very formal 
way; and with strong words of protest he will declare 
that he is the head of the family, and that all talk about 
his wife ruling him is simply nonsense. But, after all, 
he fairly revels in the thought that some way or other 
he is not responsible no matter how things may go; at 
least this is how he feels when authority is exercised over 
him by some one outside of the family. When things go 
wrong he likes to be able to say, "I told you so," and 
then to hide behind the man in authority and say, " But 
it is not my fault, I am in no way responsible." Pilate 
used this same argument when he washed his hands and 
declared himself irresponsible for the persecution of Jesus. 
It is a cowardly way to dispose of the most magnificent 
gift that God has conferred upon human beings, but it 
is sometimes very convenient to shift responsibility from 
our own shoulders and place it upon the shoulders of 
others. It is an unmanly way to dispose of personal 
obligation, with respect to looking after important matters ; 
but it is a popular way, nevertheless. Despotism, where 
it does not persecute us, is the most agreeable form of 
human government, because it makes every one else behave 
himself, while we may do as we please. Give some men 
their regular porridge and mutton chops, and they do not 
care very much who runs the government. 

In view of this fact, is it any wonder that government 
by a newspaper is a possibility? A well-established and 

697 



698 HISTORY OP THE DISCIPLES OF CHRIST 

widely circulated journal is undoubtedly a great power. 
This position is not easily reached, but when it is reached 
it is an influence which can stand against the most de- 
termined opposition. To build up a newspaper to where 
it wields a decisive governmental influence is no very easy 
task, but when it is fully established it is equally a difficult 
task to break it down, or even to circumscribe its influence. 
The editor has the ear of his subscribers, and very gen- 
erally these subscribers believe in him, and are therefore 
converts to the policy of the paper which he edits. He can, 
consequently, count upon their sympathy and support, 
even where there is strong opposition to his paper, by 
many who do not believe in what it advocates. These 
friends of the paper will be excited to work for its circula- 
tion by the very opposition which is manifested to it, 
and what the paper may lose in support, in any given 
case, will be more than made up by new subscribers secured 
by the old friends. This fact alone makes a newspaper 
a great power, and the editor a great despot, if he chooses 
to exercise the authority of his position. 

For many years Mr. Campbell was recognised every- 
where as the most prominent leader of the movement with 
which he was identified. But his influence would have 
been much circumscribed had he not been the editor of 
the leading magazines among the Disciples. In the days 
of the Christian Baptist that magazine had all the author- 
ity of an oracle with those who accepted the truth it 
advocated; but during those days the Disciple movement 
was still in chaos, and consequently the Christian Baptist 
was doing simply a pioneer work. But from 1830 to 
the death of Mr. Campbell, the Millennial Harbinger was 
the medium through which he mainly spoke to the re- 
ligious people who had rallied around the standard of 
Reformation, and finally Restoration, as the years went 
on. Perhaps the influence of the Harbinger, as an oracle, 
was emphasised by the fact that there was no close 
organic co-operation among the Disciples by which official 
authority was conferred upon any one. By a sort of com- 
mon consent the Harbinger was supposed to indicate what 
ought to be done and what ought not to be done in all 
cases that came up for consideration. 

It has been said that a monarchy is the best government 
when the monarch is wise and good. This was evidently 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 699 

demonstrated to be true in the case of the Millennial Har- 
binger. Its advocacy was always wise and its counsel 
always good. It was, however, a supreme governor, dur- 
ing the period of Mr. Campbell's mature manhood. Per- 
haps this was the very best that could have been done 
under the circumstances. It would have been unfortunate, 
if a number of journals had attempted to do what the 
Harbinger was doing so well. As a matter of fact, there 
were a few magazines and newspapers started at different 
times, and some of these were evidently inclined to share 
with the Harbinger in directing the movement. Others 
heartily co-operated with it, and never gave any sign of 
jealousy with respect to the exercise of authority. But 
there can be no doubt about the fact that, from the be- 
ginning of the movement to the present time, the chief 
authority in regard to all important questions has been 
the Disciple press. For a time the American Christian 
Review, with Benjamin Franklin as its editor, spoke the 
oracles for the movement; but when this journal became 
somewhat oppressive in its decisions to very many who 
did not believe in Mr. Franklin's advocacy, they cried out 
for another paper to counteract the influence of the Review. 
This cry led to the establishment of the Christian Stand- 
ard, and with a view to the balance of power the Apostolic 
Times had its birth. Finally, when Mr. Errett died, in 
1888, and the Apostolic Times died also, at least in influ- 
ence, having changed to the Guide, the Christian Evangel- 
ist became the embodiment of Mr. Errett's spirit and 
advocacy, and has practically held that place ever since. 
While Mr. Errett was living, the Standard and Evan- 
gelist worked heartily together, as they represented prac- 
tically the same view of the Disciple movement. But after 
Mr. Errett's death the Standard became the exponent of a 
somewhat reactionary policy, and it has ever since. At 
first Mr. B. W. Johnson was associated with Mr. Garrison 
in the editorship of the Christian Evangelist. He was a 
scholarly man and also a vigorous writer. Under their 
mutual editorship the Evangelist soon occupied an influ- 
ential position, and became the exponent of a liberal-con- 
servative representation of the Disciple movement, and 
this position it has held up to the present time. Mr. 
Johnson died in 1894, and since then it has been edited 
by Mr. Garrison, who has shown great wisdom in avoiding 



700 HISTORY OP THE DISCIPLES OF CHRIST 

extremes, while at the same time his advocacy of the 
Disciple plea has been earnest and vigorous. 

Of course there have been other papers in the field, 
and some of these have been ably conducted. The Chris- 
tian Century, published in Chicago, and now edited by 
C. C. Morrison and Herbert L. Willett, has had a rather 
checkered career, at times coming very near to failure, 
but recently apparently taking on new life and showing 
conspicuous ability in its advocacy. It has always occu- 
pied a rather extreme, radical position. However, no 
papers or magazines that have existed, or still exist, since 
Mr. Campbell's death, have been as influential in directing 
the movement as the Christian Standard and the Christian 
Evangelist have been. These two papers occupy somewhat 
different points of view, and though sometimes the antag- 
onism between these two views is emphasised out of pro- 
portion, it is, after all, possible that both of these papers 
are necessary, while government by journalism among 
the Disciples is conceded. It may be that this kind of 
government is all wrong ; but if it is not, then it is probable 
that each view-point represented by these respective jour- 
nals should in some way be recognised in the management 
of affairs. It is claimed that we must have two great 
political parties with respect to our civil government. It 
would seem also practically impossible to avoid the same 
thing with respect to any religious movement ; and if the 
right spirit is manifested by all concerned, there need not 
be any special fear that this is a great danger. The cen- 
tripetal and centrifugal forces in nature are necessary to 
the harmony of the universe, and there is no reason why the 
centripetal and centrifugal forces in the Disciple move- 
ment should not contribute to the harmony and progress 
of the cause they represent. The only trouble in this 
apparent antagonism comes out of a bad spirit which is 
sometimes manifested by the respective advocates of the 
different view-points. But, however this may be, it is 
certain that the influence of journalism in the Disciple 
movement has been very great, and it ought to continue 
to be great; but it needs to be understood, and at the 
same time held somewhat in check by the people themselves 
who are, after all, largely responsible for what the papers 
advocate. Of course any paper may be dangerous if it 
has influence. Influence is always dangerous, though it 




WORKING NEWSPAPER MEN 



ivid Lipscomb, Gospel Advocate. 2, Charles Clayton Morrison, 
m Century. 3, Jas. T. Nichols, Christian Union. 4, S. S. Lappin, 



1, Davi 

Christian 

Christian Standard. 5, William Worth Dowling, Christian Publishing Co. 
6, James Harvey Garrison. Christian- Evangelist. 7, Russell Errett, 
Christian Standard. 8, Paul Moore, Christian-Evangelist. 9, J. A. Lord, 
Christian Standard. 10, W. B. Berry, Pacific Christian. 11, F. L. Rowe, 
Christian Leader and Way. 12, G. A. Paris. Christian Courier. 13, J. A. 
Harding, Christian Leader and Way. 14, Jas. S. Bell, Christian Leader 
and Way. 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 701 

is the only thing that is helpful, and when legitimately 
used it should be honoured rather than condemned. 

Personal journalism among the Disciples is, however, 
passing away. It will probably not be long until it will 
be simply a matter of history. People very generally 
these days take a paper because it pleases them, though 
they may not know even who the editor is. Perhaps the 
last paper among the Disciples that will be a power, partly 
because of the man who edits it, is the Christian Evangelist, 
and no one need fear that it will go seriously wrong while 
its present editor is at the helm. Dr. Garrison is perhaps 
more distinguished for level-headedness, to use an expres- 
sion which is at least descriptive, than for anything else. 
He is a conservative-liberal ; while always advocating every 
legitimately progressive movement among the Disciples, he 
is nevertheless always helping to conserve what has been 
gained. His paper never advocates any extreme radical 
view, though it is in the front of everything legitimately 
progressive. 

Recently the Sunday Schools of the Disciples have re- 
ceived much attention in both the Standard and Christian 
Evangelist. The Standard has led a movement in advo- 
cating the importance of Sunday Schools and the prepara- 
tion of teachers for Sunday School work, though the Chris- 
tian Evangelist has given much attention to the same 
advocacy. The two papers have heartily co-operated in 
this splendid work, and the result has been a phenomenal 
success in reviving Sunday School interest. The two 
papers have always advocated very earnestly the En- 
deavour movement, and the Disciples are now leading all 
other religious people in the per cent, of their contributions 
to this remarkable movement among young Christians. 
These facts show conclusively that whatever may be the 
respective view-point of these journals, it cannot be 
doubted that when they work together for the same end 
their combined influence is very great in directing the 
movement and insuring success. 

With respect to the missionary societies, the Christian 
Evangelist has never given any uncertain sound. How- 
ever, before it was started, for a time at least, the Christian 
Standard was the only paper that advocated unflinchingly 
the cause of the society. Recently, however, the Stand- 
ard's advocacy has apparently been somewhat half- 



702 HISTORY OF THE DISCIPLES OF CHRIST 

hearted, and it certainly does not stand where it did when 
its distinguished founder was its editor. 

This government by journalism has perhaps been un- 
avoidable in view of the fact that the Disciples have never 
had any organisation of the churches which could speak 
for the whole brotherhood. The American Christian 
Missionary Society has been regarded, from the beginning 
of its existence to the present time, as the only organisa- 
tion which, in a sense, represents the whole Disciple 
movement. But even this has its limitations, for it only 
represents such Disciples and churches as voluntarily be- 
come associated with it ; and though it has become a power- 
ful organisation, it, after all, has no authoritative function 
in dealing with anything that has to do specially with the 
churches. Furthermore, as each individual congregation 
among the Disciples is independent of all other congrega- 
tions, and is bound to these others only by a common 
faith and a common fellowship, it is easy to see how the 
journalistic element became a powerful factor in directing 
the Disciple movement, and how it must continue to be in 
a Church where there are no officials who represent the 
whole movement. 

For a number of years the American Christian Mis- 
sionary Society has been a sort of central organisation 
through which the general tendencies of the movement 
have found expression. This society has grown both in 
the strength of its influence and in the scope of this in- 
fluence. It is no longer the weakling it was when the 
Louisville Plan was given up. Under the efficient sec- 
retaryship of Benjamin L. Smith the society gained stead- 
ily every year, and now, under the secretaryship of W. J. 
Wright and his associates, the society is moving toward 
great results. 

Not the least of the results, contemplated in its prog- 
ress, is the cultivation of the spirit of Christian union 
which has always been a great feature of the Disciple 
movement. In Canada, where the Disciple churches have 
been making considerable progress under the leadership 
of strong and valiant men, these churches have been culti- 
vating very hearty fraternal relations with the Baptist 
brethren. In some places a union between the local 
churches has been consummated, and a very general spirit 
of fraternity prevails between the two religious bodies. 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 703 

There has been also correspondence with other religious 
bodies of a very fraternal character, but the most hopeful 
indication, with respect to union, is that which shows 
itself in the mutual approach of Disciples and Baptists. 
Nothing very definite has yet been accomplished, but there 
can be no doubt about the fact that the old antagonisms 
are rapidly giving way, and many Baptists, as well as 
many of the Disciples, are hoping for the day to speedily 
come when the two bodies shall be practically one. The 
American Christian Missionary Society is taking the lead 
in this union movement from the Disciple point of view. 

In October, 1902, the convention was held at Omaha, 
Neb. Prior to this convention there had been considerable 
discussion in the Disciple periodicals with reference to fed- 
eration, but no very definite steps had been taken with re- 
spect to co-operation with the Federation movement. As it 
is very desirable to state the facts connected with the action 
of the Omaha convention exactly as they occurred, the 
following letter from Dr. Garrison, who was the mover 
of the resolution at that convention expressing sympathy 
with the federation movement, is given just as he wrote it : 

Dr. W. T. Moore, St. Louis, Mo., May 3, 1909. 

Columbia, Mo. 

Dear Brother Moore : 

Responding to your request of the 1st inst, the following is 
a brief acount of the acute stage of federation among us : 

Just before the Omaha Convention in 1902, I had a call from 
Dr. E. B. Sanford at my office in St. Louis. He wished me to 
present the matter of federation to our forthcoming conven- 
tion. I said to him, " Doctor, why not go up yourself and 
present the matter to our convention? I will see that you 
have opportunity of doing so." After a little reflection he said 
he believed he would go. Accordingly, he came to the con- 
vention and dined with me at the hotel in the evening before 
going to the convention. He told me the substance of what he 
would report, and I wrote out a resolution, which I thought 
common courtesy required, as an expression of our sympathy 
with the purpose of federation, and handed it to him to read. 
He said that would be entirely satisfactory to him. After E. 
L. Powell's address on " Christian Union," by permission of 
the President, I introduced Dr. Sanford to the convention, 
who made the following statement of the general purpose of 
federation : 

"The movement this federation seeks to aid and foster is 
at its heart a missionary movement, spiritual and evangelistic 



704 HISTOKY OF THE DISCIPLES OF CHRIST 

in its spirit and purpose. It desires to bring believers of every 
name who recognise their oneness in Christ into such co- 
operative relations that along lines of practical service and 
counsel they will most effectively advance the kingdom of 
God. This movement contemplates a vital linking together of 
forces that hold to Christ as the head ; forces that inscribe upon 
their banners these supreme convictions : 

"First. That the gospel affords a remedy for all evil; fur- 
nishing as it does redemptive power that can save both the 
individual and the society. 

" Second. The Church, of which Christ is the Head, com- 
posed of those who, in loyalty of purpose, trust, love, and 
serve him, is the chief instrumentality by and through which 
this gospel is to be brought in saving power into the life of 
men and the world. 

" Holding these convictions, federation is the recognition on 
the part of those who enter into it, of the essential unity that 
underlies denominational and all other differences." 

Following this statement by Dr. Sanford I offered the fol- 
lowing resolution: 

" Resolved, That we, representatives of the Disciples of 
Christ, in convention assembled, having heard with pleasure 
the presentation of the claims of the Federation of Churches 
in the United States, as urged by the national secretary, Dr. 
E. B. Sanford, do hereby express our cordial approval of the 
effort to bring the Churches of this country into closer co- 
operation and to give truer expression to the degree of unity 
which already exists, as the best means of promoting that com- 
plete unity for which our Lord prayed, and we pledge our 
hearty co-operation with this and every other movement that 
has for its object the unification of believers, to the end that 
the world may be converted and the kingdom of righteousness 
established in the earth." 

A motion was made that it be adopted, and the motion was 
put and carried unanimously, as I remember. J. A. Lord, how- 
ever, was on his feet to speak before the motion was put, but 
was not seen by the chairman, and remarked that he had desired 
to raise the question as to whether the resolution was not a 
recognition of denominationalism. Someone moved that the 
question be reconsidered with the view of giving Brother Lord 
a chance to express his objection. He did so in a short speech, 
and then the discussion was on. There were several speeches 
made, pro and con, and the motion was then put again, and 
was carried by a large majority, though there was a con- 
siderable minority vote. The discussion created a good deal 
of excitement, but kept within parliamentary lines. It was 
taken up, however, in our newspapers and continued to be 
discussed. 

At the Congress held in Des Moines the following year, I 
was appointed to deliver an address on the subject, and M. M. 
Goode, of St. Joseph, was appointed to review it. I suppose 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 705 

this discussion created as much interest as any topic that has 
ever been before one of our public assemblies. It ended, how- 
ever, by our reaching practical unanimity, for when the breth- 
ren came to understand each other, the difference was, as 
Brother Briney expressed it, " chiefly about definitions." The 
matter continued to be a theme of newspaper discussion, how- 
ever, until the Norfolk Convention in 1907. At that conven- 
tion at a special meeting called for the purpose, a committee, 
which had been appointed during a former meeting of our 
Congress, made its report recommending that the basis of 
federation adopted by the New York Conference be approved, 
and delegates appointed to the Philadelphia Council. After 
some discussion the report of the committee was adopted by 
an overwhelming majority, and delegates so appointed. 

This, I believe, covers the essential facts. You understand 
the nature of the discussion. Perhaps for no other position 
I have ever taken have I received more abuse and misrepre- 
sentation than for my defence of federation, nor have I ever 
taken any position about the correctness of which I was, and 
am, more absolutely certain. 

Very sincerely yours, 

J. H. Garrison. 

This action of the convention was unfavourably criti- 
cised by some of the Disciple papers, especially the Chris- 
tian Standard, on the ostensible ground that the Disciples 
cannot consistently enter into such a compact as the Fed- 
eration Council involves. Following this action of the 
convention, a long and somewhat tedious controversy was 
precipitated. It was claimed by the opponents of federa- 
tion that the whole idea is contrary to the Restoration 
movement, and also contrary to the teaching of the pioneers 
of this movement. On the other hand, the advocates of 
federation insisted upon the fact that the action of the 
convention was in perfect harmony with the spirit of the 
" Declaration and Address " by Thomas Campbell, and 
was also in harmony with the views propagated by Alex- 
ander Campbell himself. It was not claimed by these 
advocates that federation is a finality as regards Christian 
union, but that it is a step in the right direction, and 
perhaps a necessary step before Christian union can be 
attained. They claimed, furthermore, that it is in har- 
mony with the spirit of toleration which has come to be 
a very marked feature of the Disciples. Emerging out of 
the controversies which were precipitated during the war 
period of their movement, they have come to look upon 
the question of Christian union from a somewhat different 



706 HISTORY OF THE DISCIPLES OF CHRIST 

angle of vision. During the time they were pleading spe- 
cially for Restoration, and defending their movement on 
the ground of its entire Scripturalness, their leaders were 
engaged very largely in emphasising the difference between 
the Disciples and the denominations, and insisting upon 
exact conformity to the Disciple contention in order to 
Christian union. This view of the matter seemed to the 
denominations to be practically an invitation to all of them 
to come over and join the Disciples. This was not exactly 
what the Disciples meant. Their real meaning was that 
these denominations should give up the things that divided 
them into denominations, and unite upon a common plat- 
form which the Disciples claimed was all they required 
to Christian union. This platform may be stated in the 
following words: 

A superficial view of the Disciple contention may seem to 
justify the point which the denominations have constantly 
made with respect to this matter, viz. : that the union proposed 
by the Disciples is not catholic. But a deeper and more com- 
prehensive view will show that, after all, the Disciples are 
right, and for the reason that they are pleading, not for 
denominational union, but for Christian union. Their ad- 
vocacy, when clearly understood, undoubtedly means that when 
all professing Christians shall be real Christians, the question 
of union will be at once greatly simplified; and whether a 
practical union can be effected or not, there must be a oneness 
of Christians before any kind of Christian union is at all 
possible. 

Neither have Disciples pleaded for what is called Church 
union or ecclesiastical union; but they have stuck closely to 
their original contention, that the first thing to be considered 
is not the union, but the unity; or, to put it in other words, 
the only starting point that promises anything like a worthy 
result must be determined by asking the question, Who are 
Christians? Hence, the Disciple contention for Christian 
union goes back to the question of obedience to the Gospel, 
for only a Scriptural obedience to the Gospel can give us the 
Christians who are necessary in order to have a practicable 
and permanent Christian union. 

We are now prepared to ask, Does the Disciple plea furnish 
a common, reasonable, and workable ground for the union of 
Christians? Let us briefly consider this matter in the light 
of the facts of the case. 

What the Disciples believe and teach may be summarised 
as follows: 

(1) The Old and New Testaments reveal the divinely in- 
spired will of God to men, and these Scriptures contain all that 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 707 

is necessary for " doctrine, for reproof, for correction, for in- 
struction in righteousness, that the man of God may be perfect, 
thoroughly furnished unto all good works." II. Timothy 
iii : 16, 17. But the New Testament is the source of authority 
in matters specially pertaining to the Gospel and the Church. 

(2) The divine excellency and worthiness of Jesus, who is 
the Christ, the Son of the Living God ; and his official authority 
and glory as the Christ — the Anointed Prophet, Priest and 
King, who is to instruct us in the way of life, redeem us from 
sin and death, and reign in and over us as the rightful 
sovereign of our being and disposer of our destiny. 

(3) The personal and perpetual mission of the Holy Spirit, 
to convict the world of sin, of righteousness, and of judgment; 
and to dwell in believers as their Comforter, Helper, and 
Sanctifier ; but all speculative theories as to special operations, 
apart from the Word of God, are rejected. 

(4) The Gospel as the power of God unto salvation to every 
one that believeth. This Gospel in its fulness embraces (a) 
Facts; (b) Commands; (c) Promises. The facts, are to be 
"believed, the commands obeyed, and the promises enjoyed. 

(5) The Church of Christ, a divine institution, composed 
of such as have turned away from sin, openly confessed Christ 
with the mouth, and have been baptised, thereby expressing 
their loyalty to him as their sovereign Lord, and by an overt 
act entering into covenant relationship with him, by which act 
they definitely decide to take up their cross and follow him. 
Baptism (immersion) is, therefore, not a regenerative act, nor 
is it simply a bodily act. It properly follows such a change of 
mind and heart as is evidenced by " repentance toward God 
and faith toward our Lord Jesus Christ," and is the decisive 
step by which the penitent believer accepts Christ, and assumes 
the obligations of the Divine Government. It is, consequently, 
an act in which the whole man — body, soul, and spirit — moves 
up "toward God." (See I. Peter iii: 21). This view makes 
neither too much nor too little of the ordinance. While on the 
one hand it repudiates " Baptismal Regeneration," on the other 
it rescues baptism from the meaningless, formal ceremony into 
which it has fallen in some quarters. 

(6) The fulness and freeness of the salvation offered in the 
Gospel to all who will accept it on the terms proposed. 

(7) The necessity of righteousness, holiness, and benevolence, 
on the part of professed Christians, alike in view of their own 
final salvation and of their mission to turn the world to God. 

From this statement it will be seen that, in the first place, 
the Disciple movement unquestionably furnishes a common 
ground, or a ground that is thoroughly catholic in every re- 
spect. A careful examination of the principles of the move- 
ment, to which attention has been called, will reveal the fact 
that there is nothing in these principles that may not be ac- 
cepted by every evangelical denomination in Christendom. It 
may be, and no doubt is true, that these denominations con- 



708 HISTORY OF THE DISCIPLES OF CHRIST 

tend for some things that are not included in the Disciple 
contention, but these are things that are not absolutely nec- 
essary in order to either Christian state or character, though 
they may be of considerable importance to those who advocate 
them. But in order to have a common ground, or a position 
that is entirely catholic, it is necessary that everything should 
be thrown overboard that is not essential in the making of 
Christians, and in keeping the unity of the spirit in the bond 
of peace. Let us now briefly indicate a few points where the 
catholicity of the Disciples may be clearly made evident. 

(1) As already seen, they hold to the Scriptures as furnish- 
ing an infallible rule of faith and practice. Now this is com- 
mon ground for all of those that are known as Evangelical 
denominations. These all claim to take the Scriptures as a 
sufficient guide for everything in religious matters, but they 
add to the Scriptures certain formulas of faith or human 
creeds. Now our troubles begin the moment these additions 
are made. We have no controversy with any of our religious 
neighbours as long as they are willing to take the Scriptures 
and the Scriptures alone as a sufficient rule of faith and prac- 
tice. But the moment human creeds are added then divisions 
begin. Disciples say let all give up these creeds and im- 
mediately we are on the road to Christian union. 

(2) Equally true is it that the Disciple position with re- 
spect to Christ is common ground upon which all can unite. 
While they heartily accept the Scriptural Creed, viz., Jesus is 
the Christ, the Son of the Living God, they, at the same time, 
reject all speculative views concerning him, so far as these 
views may be regarded as tests of Christian fellowship. Men 
may speculate if they will, but they must not make their 
speculations barriers in the way of Christian union. 

(3) A common ground is also maintained as regards the of- 
fice and work of the Holy Spirit. The Disciples hold strongly 
the position that every conversion begins and ends with the 
Holy Spirit, but they decline to follow those who go beyond 
the statements of Scripture as to how the Spirit operates. 
They contend that as long as it is simply affirmed that the 
Spirit operates through the truth there is no need of con- 
troversy among Christians, but the moment we begin to specu- 
late and declare that the Spirit operates independently, or 
apart from the truth, in the conversion of sinners, that moment 
do we open the way for divisions among the people of God. 
Nevertheless, Disciples do not make the extra views which 
others may hold a barrier to fellowship with them, provided 
they hold to the common ground that the Holy Spirit does 
operate through the truth. 

(4) Disciples teach also a common ground upon which all 
Christians may unite in evangelising the world. They teach 
that the Gospel is the power of God unto salvation to every 
one that believeth and that, in order to believe, this Gospel 
must be carried into all the world and preached to every 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 709 

creature. This practically unites them with all missionary 
people in sending the good news to the nations. 

(5) The same course of argument will at once eliminate 
all controversy with respect to the baptisimal question. Prac- 
tically there has never been any controversy about whether 
immersion is baptism or. not. With the exception of a few 
very small men it has always been conceded by the whole of 
Christendom that immersion is valid baptism. But very many 
are unwilling to concede that sprinkling and pouring can be 
baptism at all. Now as the controversy is about the latter, 
Disciples say, why not give up what is not at all necessary, 
and for the sake of union adopt that action of baptism which 
is practically universally admitted to be both Scriptural and 
valid ? 

Following the same line of argument, we at once reach a 
common platform with respect to the subject of baptism. 
Nobody questions that believer's baptism is valid. Contro- 
versy among professed Christians is impossible as long as we 
occupy the catholic ground of believer's baptism. It is only 
when we contend for infant baptism that alienation and strife 
take the place of union and harmony. 

The Disciple position, as regards the design of baptism, ad- 
mits also an irenicon which makes Christian union not only 
possible but very easily accomplished, if all will accept sub- 
stantially the main thing for which Disciples contend. They 
contend strongly for what they believe the Scriptures teach 
as to the design of baptism; but as this question belongs 
properly to the domain of philosophy rather than to the plain 
facts, Disciples do not make agreement with them on this 
matter a necessary condition of fellowship. If the command 
to be baptised is honestly obeyed, Disciples will not allow 
their views as to what baptism means to stand in the way 
of Christian union. 

(6) Equally true is the contention of the Disciples, when 
we test it by the name. They have always been willing 
to be called by any Scriptural names, such as, " Christians," 
" Disciples of Christ," « Children of God," " Saints," " Breth- 
ren," etc., etc., but in refusing to be called by any human 
name, or after any human leader, they have simply refused 
to abandon a catholic platform for that which is narrow and 
exclusive. They say, why not exclude all names that are di- 
visive in their character and adopt only those that are Scrip- 
tural and that all can accept? 

(7) The subject of Church government may also be settled 
by the same method of contending for catholicity. Disciples 
occupy a position with respect to this matter which practically 
covers the whole ground. They have bishops or presbyters in 
all the churches, while these churches are nevertheless congre- 
gational in the best sense. They hold that while the Church 
certainly occupies a very prominent place in the remedial 
system, nevertheless it is not the first nor the most important 



710 HISTORY OF THE DISCIPLES OF CHRIST 

thing to be considered. It may be that too much emphasis has 
not been placed upon it, but unquestionably too little has been 
placed upon that which properly comes before it, and without 
which the Church is not worthy of consideration at all. The 
world has really nothing to do with the Church; it is Christ 
that the world must consider. Not only Christ, but " Christ 
and him crucified."* 

But even so reasonable a platform as this seems to be 
could not be generally made practical in breaking down 
the walls of denominationalism, though in many respects 
its advocacy had the effect to diminish very largely the 
emphasis which had been placed upon the divisive elements 
which had separated Christendom into different denom- 
inational organisations. 

From the year 1870 down to the present time there has 
been a growing feeling that Christian union cannot be 
realised by simply contending for a platform that requires 
an immediate conformity to all the conditions of Scriptural 
union; consequently the advocates of federation hold to 
the notion that this Scriptural platform must be ap- 
proached by successive steps rather than by one step 
w T hich will embrace everything that ought to be considered. 
These advocates claim that federation will bring the de- 
nominational leaders together, and that this is an im- 
portant step in the right direction. In other words, many 
of the Disciple leaders at present believe in Mr. Campbell's 
idea that " approaches are better than reproaches." 
Carrying out these views, they think it is well to emphasise 
the points of agreement rather than the points of dis- 
agreement. They think that the points of disagreement 
will not be long in disappearing entirely if the points of 
agreement are sufficiently brought into view. Like the 
old leaves that stay on the tree during the winter, and 
are pushed off by the new 7 buds of spring, so these differ- 
ences will drop off as soon as the warm sun of love, shining 
upon the points of agreement, has its full force. 

Now whether this view of the matter is correct or not, 
it is certain that this is all that the friends of Federation 
mean by entering into co-operation with the denominations. 
There are a great many things that can be done in com- 
mon, and it is believed that while these things are being 
done, the various religious bodies will become acquainted 

* " Plea of the Disciples of Christ," pp. 63-68. 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 711 

with one another, and will learn to love one another; 
and as love is greater than either faith or hope, this can 
ultimately conquer sectarianism and bring about the 
union of all God's people. 

Undoubtedly this is a somewhat different standpoint 
from that which the Disciples occupied after they entered 
fully upon the era of Restoration. They are still thor- 
oughly committed to the Restoration principles; nor will 
they surrender these for any compromise which, in the 
slightest degree, discounts the great truths for which they 
have contended. But they have come to believe that Chris- 
tian union can be effected more readily by working from 
the heart-life than from a purely intellectual point of 
view. As long as intellectual conceptions of Christianity 
are emphasised to the neglect of the heart, and those prac- 
tical things which are, after all, the most important, Chris- 
tian union, in any helpful sense, is little more than a dream 
never to be realised. Consequently, the present attitude 
of the most influential leaders of the Disciple movement 
is to recognise all that is good and common in the de- 
nominations, and by working together with them along the 
lines of practical co-operation to wait on " sweetness and 
light " to bring about the overthrow of sectarianism, and 
the union of all who love the Lord Jesus Christ more than 
religious partyism. 

In this contention these Disciple leaders affirm that they 
occupy precisely the ground which was occupied by the 
pioneers of their movement, except that they are not 
willing to concede as much as the pioneers were ready to 
concede. In short, they contend that in entering the Fed- 
eration movement they are not conceding to denomina- 
tionalism as much as even Alexander Campbell was willing 
to concede during the early days of his advocacy. He 
declared, forty years after the beginning of his movement, 
that he never would have left the Presbyterians if they 
had allowed him to remain, and, at the same time, allowed 
him to be a free man. Nor would he ever have left the 
Baptists if he could have had the same privilege granted 
to him. Indeed, he claims that he stipulated for this 
privilege when he joined the Baptists, but it was after- 
wards denied to him, and that this was the reason why 
he did not remain in their fellowship. 

It is evident that the Disciple leaders have changed 



712 HISTORY OF THE DISCIPLES OF CHRIST 

somewhat in taking up the position which we have ascribed 
to them. In these latter days they are relying more upon 
the logic of the heart than they did in about the middle of 
the century of their existence. As has already been in- 
timated, they, at first, aimed chiefly to reform the de- 
nominations, and consequently the movement at that time 
was properly styled a Reformation. When they separated 
from the denominations it became a Restoration movement, 
and while that has not been given up, and probably will 
not be given up on any account whatever, at the same 
time for a number of years the movement has been much 
more tolerant toward the denominations than it was dur- 
ing the reconstruction period when it had to fight its way 
against all the denominations of Christendom. This toler- 
ation stage of the movement is finding organic expression 
in the Federation movement, and this movement is itself 
an emphatic endorsement of much for which the Disciples 
have always contended, and it will probably lead to a 
careful examination of their fundamental principles as 
they have never before been examined, and this of itself 
will be a very great gain in the direction of Christian 
union, the one great thing for which the Disciple movement 
has stood, and still stands. 

Meantime, all the overtures for Christian union from 
any of the denominations are gratefully received by the 
Disciples, and when these overtures are made to the 
Disciples themselves they are most respectfully considered. 
It has not been long since a correspondence was held be- 
tween representatives of the Protestant Episcopal Church 
and the Disciples, and while there was nothing very prac- 
tical that came out of this correspondence, it undoubtedly 
served to lessen the value placed upon denominational 
walls, and to increase the value set upon the spirit of 
unity which all Christians are enjoined to keep in the 
bond of peace. Indeed, the new day that has dawned 
upon the Christian world is perhaps largely due to 
the Disciples, especially with respect to the matter of the 
growing interest in favour of Christian union. This was 
from the beginning of the movement, throughout its whole 
history, the chief aim of the Disciple advocacy, and though 
this great ideal has been regarded from different points 
of view, during the past hundred years, it has always been 
in view and has been set among the high things for which 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 713 

the Disciples have contended. While in these later days 
they are approaching the whole question of Christian 
union from the high summit of love, rather than as a mere 
matter of faith or doctrine, they are, at the same time, 
earnestly " contending for the faith once for all delivered 
to the saints," and are equally contending for the hope 
that is an anchor to the soul both sure and steadfast. 
But it has remained for these later days to demonstrate 
that love is greater than either faith or hope, and the trial 
of this remedy for the divisions of Christendom is the 
whole meaniog of the Federation movement. 

While this is true, and while the Federation movement 
evidently means just that much and no more, it is well 
for the Disciples who hold to this view of the matter not 
to judge too severely those who have not heartily joined 
with them on this high summit of vision. It must not 
be forgotten that the Disciples have their prejudices as 
well as other people. Many of them have been on the firing 
line during the days when debates about differences were 
nearly everywhere relied upon as the most important 
means by which to break down sectarianism and bring 
about the union of God's people. The men who have been 
engaged in these debates, or who have been fed upon the 
food by which these debates were nourished, cannot be 
expected to suddenly leap over the whole boundary line 
of the differences between the Disciples and the denomi- 
nations, and begin their work for Christian union in 
a movement from that love, which is greatest, back to hope 
and faith. Love must work in these Disciples before 
they will be ready to take up the new slogan and sound 
it forth without any cracks in the lute. The Disciples 
have had to discuss this matter among themselves. They 
have done so, and though sometimes in not the very best 
spirit, the discussion has practically ended with the vic- 
tory on the side of progress. This has been the result 
of every discussion that has taken place among the Dis- 
ciples. Every move to a higher point of view has been 
hindered for a time by obstructions put in its way by 
the extreme conservative wing. But in the long run these 
discussions have cleared the atmosphere and have made 
the position of the progressive brethren all the stronger 
by the opposition which had to be overcome. Victory 
over nothing is a victory where nothing remains. It is 



714 HISTORY OF THE DISCIPLES OF CHRIST 

a name to live by, but is dead. A victory over fierce 
opposition carries with it a strength which imparts new 
vigour to those who have gone forward. Climbing a moun- 
tain may be tedious and tiresome work, but when the top 
is once reached the next movement is easier, not only 
because of the new atmosphere that is breathed, but also 
because of the strength received in the very climbing 
itself. 

For the last ten years the annual meetings of the Amer- 
ican Christian Missionary Society have been remarkable 
for the number of people who have attended these meetings. 
In 1899 the jubilee of the society was held in Cincinnati, 
during the month of October. It was a great occasion. 
It was estimated that between fifteen and twenty thousand 
Disciples were in attendance. The communion service 
on the Lord's Day was remarkable in both the spirit mani- 
fested and the great crowd that was present. Indeed, no 
one building was capable of seating the people who sought 
admission, so two or three of the largest buildings in the 
city were filled with earnest Christians seeking to par- 
ticipate in the Lord's Supper. It was an occasion long 
to be remembered by those who were present. 

But a duplicate of this occasion has been produced at 
every annual meeting of the convention since that time. 
Perhaps the largest communion service in one building 
that ever was held in the history of Christianity was held 
in St. Louis during the annual convention in October, 
1904. It was estimated that not less than 12,000 Chris- 
tians participated together in the communion service on 
the Lord's Day during the convention. It was an in- 
spiring sight to see all these Christians devoutly gather- 
ing for this great service. The silence which prevailed, 
the spirit of unity which pervaded every heart, and the 
profound earnestness which characterised all who were 
present, while partaking of the emblems of the Lord's 
death and suffering, made an impression which can never 
be obliterated from those who were in attendance. 

At all the annual conventions of the Disciples since 
then this communion service has been made a principal 
feature, and it has demonstrated the power of the Lord's 
Supper to cement and hold together Christian hearts as 
nothing else can do. In fact, the Disciples regard this 
communion service as an effective means for the promotion 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 715 

of Christian union, the very thing they have enthusi- 
astically advocated from the beginning of their move- 
ment. 

Notwithstanding that Christian union is a fundamental 
feature of the movement, there have always been some 
brethren associated with the Disciples who have contended 
for what are evidently divisive elements. This fact has 
shown itself in every step of progress that has been made. 
Recently it has made considerable demonstrations with 
respect to Biblical criticism. A few of the younger men 
have made statements with respect to the miracles of 
the Bible and other things involved along the # lines of 
Biblical criticism that are not quite in harmony with the 
views generally held by the older men, and especially 
by the men of limited scholarship. It was immediately 
declared by the extreme right wing that these men ought 
not to have any place on the Centennial programme. In- 
deed, some of the super-sound Disciples went so far as 
to pronounce these " free thinkers " or infidels, and there- 
fore unworthy of Christian fellowship. Justice to the 
majority of those who advocated the expulsion of these 
names from the Centennial programme requires that it 
should be clearly stated that their objections to these men 
were not against their Christian character, but against 
their representative character, and especially against their 
fitness to teach. However, the controversy with respect 
to this matter became somewhat acute at times; so much 
so, indeed, that there were those who feared that this 
controversy was the entering wedge to division among 
the Disciples. But those who had been with the move- 
ment for many years were not frightened at this " tempest 
in a teapot." A movement that could pass through the 
Unitarian controversy, the baptismal controversy, the soci- 
ety controversy, the communion controversy, the war con- 
troversy, the organ controversy, and the federation con- 
troversy, cannot be wrecked by a question of Biblical 
criticism, especially as the question involved relates en- 
tirely to matters outside of the real conditions of fellow- 
ship which have always been acknowledged among the 
Disciples. The platform on which the Disciples rally is 
claimed to be wide enough for all shades of religious 
opinions, if these are not made questions of fellowship. 
This undoubtedly was the position held by Alexander 



716 HISTORY OF THE DISCIPLES OF CHRIST 

Campbell and his contemporary associates. If men were 
right in what was regarded as fundamental, it was claimed 
that no one should question their Christian character, no 
matter what peculiar opinions they might hold in respect 
to other things, provided always they did not push these 
" other things " into the front and make them practically 
take the place of the fundamentals concerning which all 
are agreed. 

This matter is referred to here simply to indicate that, 
notwithstanding opinions have been repudiated from the 
beginning by the ablest Disciple leaders, these keep coming 
up and asserting themselves through their advocates right 
in the face of the most determined protest on the part 
of the real leaders of the movement. Perhaps no feature 
of the Disciple plea has been so difficult to manage as this 
one concerning the position which opinions must occupy. 
This difficulty has come from at least three sources. First 
of all, it is very difficult sometimes to determine the exact 
difference between faith and opinion. Second, when this 
difference is clearly defined it is equally difficult to keep 
a great many people from insisting upon their opinions 
as articles of faith; and in the third place, there is a 
constant tendency in human nature to be contentious and 
to divide over little things, and there are not a few people 
who find great delight in elevating their opinions into 
standards of faith. It would seem that their religious 
life depends mainly upon the things which ought to be 
regarded as of little consequence. 

But, however this may be, it is certain that the very 
point where the Campbellian movement is most distinctive 
is just the place where it has been the most difficult of 
management. Nevertheless, owing to wise leadership, and 
above all, owing to a Providence which can scarcely be 
denied in the history of the movement, it has developed 
through all the stages of its past history without any 
serious break in the ranks of its adherents, no matter how 
hard the pressure may have been at times. Surely this 
fact alone is worth considering by the whole of Chris- 
tendom. There must be something of great value 
in the principles held by the Disciples, or else they 
must have gone to pieces long before the Centennial cele- 
bration. 

In this Centennial year of the Disciples, the American 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 717 

Christian Missionary Society has reached a point of great 
usefulness. It has had a checkered history. It has liter- 
ally come up through great tribulation, but has washed 
its robes and made them white in the blood of the conflict. 
The churches it has organised dot the map from ocean 
to ocean, and from Canada to Mexico. These churches 
are found in such centres as the following : Halifax, Bos- 
ton, New York, Philadelphia, Harrisburg, Buffalo, Balti- 
more, Washington, Richmond, Norfolk, Charleston, Jack- 
sonville, Tampa, Pensacola, Mobile, New Orleans, Gal- 
veston, Austin, San Antonio, Fort Worth, El Paso, Ta- 
coma, Seattle, Spokane, Vancouver, Boise City, Winnipeg, 
Aberdeen, Sioux Falls, W T atertown, Minneapolis, St. Paul, 
Milwaukee, Grand Rapids, Chicago, St. Louis, Des Moines, 
Denver, Pueblo, Colorado Springs, Oklahoma City, and 
Los Angeles. 

There are churches in every state and all Canadian prov- 
inces. They include many of the greatest congregations 
in the communion of the Disciples, and in several Western 
states each strong church was organised and aided to 
self-support by the American Christian Missionary Society. 
To remove the congregations brought into organic exist- 
ence by this society would be to cripple every society 
and college and paper in the brotherhood, and to divide 
the present membership by two. 

Three thousand five hundred Disciple churches were 
organised by this society. Many others have been aided 
by supplies of tracts, meetings by one of the Disciple 
evangelists, a visit from one of the Disciple workers or 
secretaries during some crisis, or by the support of a 
minister, until they were able to sustain themselves. Per- 
haps sixty-five per cent, of all the churches have received 
aid in some form from the American Christian Missionary 
Society. 

In addition to the special work of evangelising which 
this society has done, it has as auxiliaries the Board of 
Church Extension, Ministerial Relief, and Negro Educa- 
tion and Evangelisation. The last mentioned is practi- 
cally under the direction of the society's board, and is 
becoming a power for good in educating and Christian- 
ising the negroes of the South. 

Nearly all of the Disciple societies and organisations 
had their origin through the American Christian Mis- 



718 HISTORY OP THE DISCIPLES OF CHRIST 

sionary Society. It has been the mother of them all. In 
1899 the congress of the Disciples was organised and met 
for the first time in St. Louis. This congress has met 
every year since, save in 1909, and has discussed many of 
the great questions relating to theology, science, and 
sociology. It is believed that this congress has been 
useful in furnishing a platform to discuss the very ques- 
tions which are felt to be important, but are not involved 
in the fellowship of the churches. It has been seen that 
the Disciple plea excludes a great many interesting and 
important matters from the sphere of faith, but all the 
same it recognises that these matters belong to the sphere 
of knowledge, and may be discussed by all Christians for 
the sake of a better understanding of the deep things of 
God, as well as man's relation to these. The only difficulty 
in the case of the congress is that some are inclined to 
make the utterances of this congress a sort of test of 
the soundness of the men who speak these things. Others 
hold that nothing said in these meetings shall be made 
tests of fellowship or Christian character, while these 
utterances do not in any way attack the " faith once for 
all delivered to the saints." 

The organised work of ministerial relief among the 
Disciples of Christ is comparatively new, and is not 
yet well understood nor well supported. As a people 
they made three-quarters of a century of their splendid 
history before it occurred to them that they were neg- 
lecting one of the essential features of the Restoration 
movement. 

Prior to the organisation of the Board of Ministerial 
Relief, some little work had been done along the line 
of its purpose. Some money had been raised and expended 
in the support of a few needy preachers. The General 
Missionary Convention in 1895 undertook the organisation 
of this work, and in that and the following year made 
some progress. The brethren of Missouri had been think- 
ing of and doing something in this interest, and after the 
organisation of this board, turned into its treasury $800 
in cash and $200 in notes. In 1897 Mrs. Sarah H. Scott, 
of Detroit, Mich., left $2,000.00 to the General Christian 
Missionary Convention, as trustee, to be invested or loaned, 
the interest only to be used in the relief of needy preachers. 
Different brethren in different sections of the country had 



GOVERNMENTS, NEWSPAPERS, SOCIETIES 719 

begun the agitation of this ministry, so prominent in the 
early Church. An effort to constitute an " Old Preachers' 
Home" had been claiming the attention of the brethren 
in Colorado, under the leadership of R. H. Sawyer, who 
had taken such an active interest, and so agitated the 
matter, that by action of their state convention in 1894 
Mr. Sawyer was sent with a memorial to the general 
convention, held in Richmond, Va., that year. By action 
of the Richmond convention, the matter was referred to 
the Committee on Ways and Means. This committee, 
through its chairman, W. F. Cowden, made the following 
report : 

1. That this Convention heartily concurs in the sentiment 
expressed in this memorial, as to the importance and obliga- 
tion of the church to make some wise provision for the 
adequate support of our faithful and worthy preachers who, 
in the decline of life, find themselves overtaken with mis- 
fortune and want. 

2. That we recommend the appointment of a standing com- 
mittee on Ministerial Relief to which this memorial and all 
other communications and matters pertaining to this depart- 
ment of work shall be referred, and that this committee report 
annually to this convention. 

J. W. Allen, of Chicago, president of the convention, 
appointed the following committee on ministerial relief: 
W. S. Priest, A. M. Atkinson, W. F. Cowden, W. F. Rich- 
ardson, N. S. Haynes. 

During the year following this convention there was 
considerable agitation of the question, with A. M. Atkin- 
son, of Wabash, Ind., as leader. In May, 1895, ex-Gov- 
ernor Ira J. Chase, one of Indiana's greatly admired 
preachers, while engaged in a meeting with the church 
at Lubec, Me., suddenly sickened and died. Brother Atkin- 
son's experience, in providing support for Brother Chase's 
family, caused him to be filled with anxiety for the welfare 
of aged and disabled ministers and their families. He 
talked and wrote much on the subject. The idea had 
taken possession of the man. Just before the general 
convention at Dallas, Tex., October, 1895, he issued a call 
through the Church papers for a conference of the preach- 
ers to be held at the Dallas convention to consider the 
organisation of the work of ministerial relief. The result 
of this conference was that J. H. Hardin presented to the 



720 HISTORY OF THE DISCIPLES OF CHRIST 

convention the following preamble and resolution, which 
was adopted: 

Whereas, There is necessity for some more adequate pro- 
vision for our disabled preachers and the relief of the destitute 
widows and children of deceased preachers, and, 

Whereas, The Lord has put it into the heart of Brother A, 
M. Atkinson to take steps to greatly enlarge our Ministerial 
Relief Fund ; therefore, be it 

Resolved That a committee of five be appointed to submit an 
amendment to our Constitution as the basis of such Curator- 
ship, or Board of Control, as may be deemed necessary to the 
effectiveness of this important feature of our work. 

The committee appointed was composed of B. L. Smith, 
chairman, A. P. Cobb, A. J. Bush, G. L. Brokaw, and F. D. 
Power. This committee made the following report: 

1. That we recommend the organisation of the Ministerial 
Relief Fund of the Christian Church as one of the departments 
of work of the General Christian Missionary Convention. 

2. That we recommend the following change in the Consti- 
tution of the convention. Article IX. The convention shall 
elect annually nine brethren to serve as a Board of Ministerial 
Relief of the Christian Church, five of whom shall reside in or 
near Indianapolis, Indiana. 

This Board shall have authority to raise and collect funds 
for the relief of destitute ministers and the dependent families 
of deceased ministers. They shall appoint their own meetings, 
make rules for their own government, elect their own officers, 
including a treasurer, who shall give bond, and report an- 
nually to the auditor and treasurer of this convention. 

The Board of Ministerial Relief shall make a full report at 
each annual meeting of this convention. 

3. The numbering of the remaining articles of the consti- 
tution be changed to provide for this Article IX. 

4. The committee on nominations be hereby instructed to 
present to this convention the names of nine brethren to serve 
as a Board of Ministerial Relief. 

This report was adopted, and in harmony therewith the 
committee on nominations, of which W. Chenault was 
chairman, reported the following named nine brethren 
as the first Board of Ministerial Relief : 

A. M. Atkinson, Howard Cale, Amos Clifford, George W. 
Snyder, and Simeon Frazier, of Indiana; J. P. Torbitt, 
Kentucky; F. E. Udell, Missouri; F. M. Drake, Iowa; 
W. S. Dickinson, Ohio (see minutes of general conven- 
tion, Dallas, Tex., 1895). 

In the organisation of this new board, Howard Cale 






GOVERNMENTS, NEWSPAPERS, SOCIETIES 721 

was elected president; W. S. Dickinson, vice-president; 
Amos Clifford, treasurer; Simeon Frazier, recording sec- 
retary. A. M. Atkinson was chosen corresponding secre- 
tary. Soon after the organisation of the board, and for 
reasons necessary in its legal affairs, it was incorporated 
under the laws of the state of Indiana, with headquarters 
at 120 East Market Street, Indianapolis. 

Mr. Atkinson served as corresponding secretary for four 
years. He was, however, unable, because of sickness, to 
do much work the year previous to his death, and the 
year following no secretary was chosen. At the beginning 
of the sixth year, A. L. Orcutt was chosen corresponding 
secretary, and served two years. In July, 1902, J. B. 
McCleary retired from the chaplaincy of the United States 
army and was called to the secretaryship. He served until 
March, 1903, when he died, and the board was again 
without a corresponding secretary. Notwithstanding the 
working of death against the plans of the board, the Lord 
provided it with a guiding hand in the person of the presi- 
dent, Howard Cale, whose wisdom and devotion to its 
interests in personally directing its affairs, and bearing 
the burdens of the office of secretary, twice made vacant 
by death, made possible to many deserving, needy saints 
the blessings of this Christ-like, loving ministry. 

Thus began the work of ministerial relief among the 
Disciples of Christ, and to A. M. Atkinson, more than to 
any other man, is due the permanent organisation of 
this work. So completely did he give himself to the Lord 
in this work, that he virtually sacrificed his life upon 
the altar of this ministry. Of him also it may be truly 
said, " Though he be dead, yet he speaketh." Through 
all the years of its history this board has ever held sacred 
the purpose to provide support for the aged and un- 
fortunate in the ministry, and many thousand dollars have 
gone directly to those needing assistance. 

The thirteenth annual financial statement of the board, 
made at the New Orleans convention, October, 1908, showed 
total receipts of $12,450, of which amount $2,000 was 
received into the permanent fund. While these receipts 
were not sufficient to meet the demands, they were, never- 
theless, encouraging in that they showed thirty-five per 
cent, increase over the receipts of the previous year. 

In the thirteen years of the history of this work the 



722 HISTORY OF THE DISCIPLES OF CHRIST 

general fund has received about f 100,000. The permanent 
fund, the interest only on which is used, is in this Cen- 
tennial year, $26,559. From sixty-five to seventy-five 
preachers and preachers' widows, together with their de- 
pendents, compose the regular list of annuitants each year, 
which usually totals from one hundred and twenty to one 
hundred and forty persons. 



CHAPTER XXVIII 

SOME OF THE MEN INSTRUMENTAL IN MAKING THE MOVEMENT 

THE man behind the gun is more important than 
the gun itself. In ordinary warfare this is a vital 
matter. However well an army may be equipped, 
or however noble and just its cause may be, if the men 
who are to do the fighting are not equal to the task it 
is impossible to assure success. We understand this fact 
when we are dealing with physical things, but we seem 
to lose sight of it entirely when we enter the moral or 
religious sphere, and yet in this sphere men are more 
important than anywhere else, for the reason that mind 
is the chief factor in all moral conflicts. 

In the religious movement now under consideration there 
is something especially appropriate in calling attention 
to the men who have been instrumental in making the 
movement. The Disciples' plea is founded upon a great 
personality. Jesus the Christ is the beginning and the 
end of all for which the Disciples contend. He is as much 
the centre of their religious system as the sun is the 
centre of the planetary system. They build not on the- 
ories, philosophies, or speculations of any kind, but upon 
a great, transcendent personality. From this point of 
view it is easy to see that personality must respond to 
personality. Only earnest, consecrated men, inspired by 
a great leader, such as Jesus the Christ is, could or can 
make the Disciples' plea a permanent success. Conse- 
quently, the men who have lived and acted, preached and 
worked, suffered and rejoiced, struggled and triumphed, 
must be regarded as an integral part, and also an important 
part, of the forces which have produced the great results 
which are shown in the history of the Disciple movement. 
For this reason, as well as for others that might be men- 
tioned, the Disciples will always do well to give honour to 
the glorious names that make their history a shining light 
for all generations. 

723 



724 HISTORY OF THE DISCIPLES OF CHRIST 

It would be unreasonable to expect that all the names 
worthy of a place in this history can be mentioned. A 
whole host of other names, quite as worthy as those that 
may be mentioned, could be given; but space will not 
allow a larger list than that which is here presented. 

CHRISTIAN STATESMEN 

At the head of this list we place the name of James A. 
Garfield, not because he is entitled to more honour than 
many others, but because of his prominent position as a 
statesman and Christian, and of his tragic and heroic 
death. 

Garfield was born November 19, 1831, in Orange, Cuya- 
hoga County, Ohio, and was educated in the Eclectic In- 
stitute at Hiram, Ohio, and finally graduated with honour 
at Williams College, in August, 1856. He was principal, 
professor, and lecturer at Hiram from 1856 to 1866. He 
began to preach while he was a student at Hiram, and 
continued to preach until he entered Congress, in 1863. In 
1859 he was elected state senator of Ohio, and entered 
the Union army in 1861, where he became distinguished, 
and was finally commissioned major-general, September 18, 
1863. He was elected United States senator from Ohio 
in January, 1880. He was nominated for President of the 
United States, June 8, 1880, was elected in November, 
and inaugurated March 4, 1881. He was shot by an 
assassin July 2, 1881, and died at Elberon, N. J., Septem- 
ber 19, 1881, at the age of forty-nine years and ten months. 
He was a man of unusual strength of character, with 
earnest religious convictions, and although at the time 
of his election to the presidency the Disciples were little 
known in the capital, he was faithful in his attendance at 
the church over which F. D. Power was and still is 
pastor. 

Garfield's death produced a profound sensation. For 
a long time his life hung in the balance, and every civilised 
country on the earth watched with intense interest its 
ebbing tide; and when he died a Paris paper headed an 
article on his life and character with these significant 
words, " The Globe in Mourning," while the press every- 
where repeated this sentiment in one form or other. But 
there was no country outside of the United States where 




f J 








* *4 .4 




** '*• 



CI 

f* %, fR 







1 



PROMINENT WORKERS OF THE PAST 

1, Cyrus Bosworth. 2, John Longley. 3, George Darsie. 4, Dr. John 

P. Robison. 5, Pardee Butler. 6, J. H. Hardin. 7, A. Harmon Austin. 

8, G. L. Wharton. 9, M. D. Todd. 10, D. Pat Henderson. 11, John A. 
Brooks. 12, Mrs. E. H. Tubman. 



MEN INSTRUMENTAL IN THE MOVEMENT 725 

the public heart was more certainly touched and more 
profoundly impressed, or where the expressions of sym- 
pathy were more universal, than in England. As an illus- 
tration of this English sympathy it is only necessary to 
state that when the news of his death was flashed to 
that country a solemn memorial service was held in the 
church of St. Martin's-in-the-Lane, where the Archbishop 
of Canterbury preached a sermon suitable to the occasion. 
The church was crowded in every part, and the particular 
factor emphasised by the Archbishop in the character of 
the deceased President was the simplicity of his religious 
faith. His religious character was highly eulogised, and 
nothing could have been more profound than the impres- 
sion which was made upon the great audience in attend- 
ance. 

But a still more striking illustration of the respect which 
England had for the stricken President took place in St. 
PauPs churchyard immediately after the Archbishop's 
sermon. Perhaps as many as five thousand Englishmen 
were gathered in and about that churchyard, listening to 
the great bell of the cathedral sounding out a requiem for 
the dead President, and this, too, for the first time that 
it had ever been tolled, except in the case of the death 
of royalty. But the impressive feature of this manifesta- 
tion of sympathy was shown in the fact that in the 
great throng assembled around the cathedral every Eng- 
lishman had his hat off, and was listening with bowed 
head, and in some cases with tearful eyes, during the 
whole time the bell was tolling. Not an audible word 
was spoken. Every heart seemed to be silently sending 
a tearful message of condolence to the people of the United 
States with every stroke of the bell which tolled out the 
mournful news of the death of the President. In this 
beautiful and touching assurance that the mother country 
fully appreciated and sympathised with the great loss that 
the United States had sustained, Englishmen testified, 
in a most impressive way, that, after all, blood is thicker 
than water, and that though they were separated from 
the people of the United States by the Atlantic Ocean, 
they were their near kinsmen both by blood and mutual 
interest in seeking the best ideals of Anglo-Saxon civil- 
isation. 

The next Sunday evening, after this great demonstra- 



726 HISTORY OF THE DISCIPLES OF CHRIST 

tion, a discourse on the life and character of the deceased 
President was preached in the Kensington town hall, one 
of the largest halls in London. At this service the hall 
was crowded in every part, while many were turned away 
for want of room. At the close of the sermon Mr. W. H. 
Channing, who was chaplain of the House of Representa- 
tives in Washington, when Garfield was the leader of the 
Republican party in that house, arose and moved that 
the address just delivered should be published in pamphlet 
form, and scattered by the millions, as it was a perfect 
representation of the character of President Garfield. The 
following is a verbatim report of what Mr. Channing 
said, and also what Mr. Coop said, who seconded the 
motion for the publication of the address : 

" Fellow-Christians and Fellow-citizens : 

My aim in requesting permission to address you, is to pro- 
pose that, oy your vote, Mr. Moore should be invited to publish 
the heart-stirring ' Memorial Discourse ' to which we have just 
listened. The deep emotions excited now, should not be al- 
lowed to exhale; but they should be preserved, and converted 
into life. Neither should they be confined to this crowded 
assembly. They should be diffused to tens of thousands, 
throughout this city and nation. In my conviction, among 
the good words which have been spoken and printed during 
the last ten weeks, in regard to the world-lamented President 
of the United States — no tribute to his memory has so deeply 
reached to the centre of James Garfield's power and in- 
fluence, as the one which has been addressed to us to-night. 
Our preacher has revealed to us, that the inner secret of this 
great man's hold upon the hearts of his countrymen, upon the 
heart of this empire, upon the heart of Christendom, was his 
own Christ Life. 

This is profoundly, strictly true, and the person who now 
appeals to you knows it to be true. You have known me more 
or less as, for fifteen years, a citizen of Kensington. But few 
of you know that during the Civil War of the United States. 
my duties — as son of our American Republic — called me to 
Washington, where Congress did me the honour to appoint 
me ' Chaplain to the House of Representatives.' And then it 
was, that it was my high privilege to know James A. Garfield, 
— when at Mr Lincoln's urgent request, that brave young hero, 
fresh from the bloody fight of Chickamauga, resigned his higher- 
generalship, and accepted his appointment as Representative 
from Ohio, in Congress. It is then, at once, — as your fellow- 
citizen, and as a fellow countryman of our friend who has 
so eloquently exhibited the claim of President Garfield to the 
earnest sympathies of all Christians of every communion, — 



MEN INSTRUMENTAL IN THE MOVEMENT 727 

that I ask you to urge Mr. Moore to print his discourse. Let 
it be circulated far and wide, throughout all classes of this 
great nation. And may it aid a vast multitude to become 
humble and devoted followers of Christ, and to live for the 
glory of God as did our blessed brother, whom the Father 
has called to His heavenly home." 

Mr. T. Coop arose to heartily second the motion to publish 
the sermon, and stated that such was his interest in the mat- 
ter, that he had come all the way from Carpenter's " South 
Devon Health Resort," — where he had been under treatment — 
about 200 miles, for the express purpose of being present at 
the Memorial Service. He said that General Garfield had 
been personally a special blessing to him. He (Mr. Coop) 
had been conscientious, but very narrow in his religious views. 
But some years ago, while on a visit to America, he had the 
pleasure of hearing General Garfield deliver an address before 
a Missionary Convention, and such was the breadth of his 
ideas, such the earnestness of his spirit, and such the eloquence 
of his appeal for generous missionary enterprise, that he (Mr. 
Coop) from that time, determined he would act upon the 
suggestion of the speaker; and, as a matter of fact, that oc- 
casion, as regards some very important things, was the turning 
point in his religious life. 

At the conclusion of Mr. Coop's remarks, the great audience 
(the large hall was crowded in every part) rose to their feet, 
lifting their hands, as an expression of their desire that the 
sermon should be published. 

When it is stated that this address dealt chiefly with 
the religious principles which President Garfield professed 
and practised, it will be seen how these principles were 
received, even in England, by those who had become 
acquainted with them largely through their acquaintance 
with the life and character of the deceased President. It 
should be furthermore stated that the London Times sent 
a special reporter to take down this address, and a large 
portion of it was printed in the next morning's edition 
of that paper, being the first time that so lengthy a report 
of a sermon had ever appeared in its columns. 

It is difficult in so brief a notice as this sketch must 
be to do even meagre justice to a character such as that 
of General Garfield. But the following points may be 
noticed : 

(1.) He was an honest man. This feature of his char- 
acter manifested itself throughout his entire career; and 



728 HISTORY OF THE DISCIPLES OF CHRIST 

it was this perhaps more than anything else that swelled 
the tide of sympathy for him when the news of his assas- 
sination reached the people. His brave and manly fight 
against political intrigue, corruption, and what was known 
in America at that time as the machine politicians, and 
his evidently sincere efforts on behalf of political reform, 
at once challenged the respect of the better class of people 
in all countries. He was not able to accomplish all 
he wished, for, to use his own language, he could not 
break with his party without losing much of his power 
to do anything. He was compelled to hasten leisurely 
because of the evil influences which were strongly set 
against him. But he did accomplish something, even in 
the short time he was permitted to occupy the presidency. 
Nor is it probable that his example in this regard will 
be lost. Though dead, he yet speaketh. Unquestion- 
ably American politics still needs purification at the 
very point where General Garfield was labouring, but it 
must be admitted that since his time there has been 
a profoundly growing conviction among the people 
that the greater abuses, at least, must and shall be 
corrected. 

(2.) He was also a brave man. Indeed his courage 
was of the highest quality — it was simply sublime. He 
was never rash, for true courage is always calm, prudent, 
and dignified. Boisterous self-assertion and inconsiderate 
haste sometimes pass for courage, but these are never 
associated with the genuine article. While General Gar- 
field was not deficient in physical courage, as was fre- 
quently demonstrated on the battle-field, it was his mag- 
nificent moral courage which added so much strength to 
his splendid character. He could say Yes or No, and 
say it with a downward beat. He did not follow public 
opinion; he helped to make public opinion. He did not 
antagonise his opponents simply to illustrate that he was 
always in the objective case, but if necessary he could 
stand at the gate of any Thermopylae and die, Spartan- 
like, while beating back more than the millions of Xerxes. 
He himself drew a picture of his own moral courage 
when he said that he believed in the man who could 
" meet the Devil, look him in the face, and tell him that 
he was the Devil." This is precisely what General Gar- 
field himself did; it is precisely what he did many times 



MEN INSTRUMENTAL IN THE MOVEMENT 729 

in his life. When he met Secession, under the plausible 
theory of State Rights, he drew the cover from off this 
dangerous doctrine and looked at it straight in the face, 
fought it as a deadly enemy to the integrity of the Union 
and the best interests of the people. When Lincoln was 
assassinated he stood before the swaying crowd in Wash- 
ington City and calmed their turbulent spirits by declaring 
that the " Lord still reigned, and that therefore the country 
was safe." 

(3.) His private life was also singularly pure. Only 
those who knew him intimately can deal properly with 
this subject, but those know that nothing was more char- 
acteristic of him than his beautiful private life. His ten- 
der sympathy for his own family was strikingly illustrated 
when he was stricken down. His first thought was of his 
family, and especially of her whom he called " the dear 
little woman," who had shared all the sorrows and joys 
which had gathered about his splendid manhood. This 
bit of home life touched the sympathy of the whole world. 
From that moment he was at home with the world, for 
the world saw that his heart was at home with his family. 
The kiss which he gave to his aged mother at the inaugu- 
ration ceremonies was not a piece of stage acting, but a 
genuine, heart-felt expression of his undying devotion to 
her. Garfield was intensely human. It was this touch 
of nature that made all the world akin to him, and it 
was in the electric battery, so to speak, of his own house- 
hold that the power was generated with which he electri- 
fied the hearts of millions. 

(4.) The crowning feature in President Garfield's life 
remains to be stated. He was a Christian. That simple 
sentence tells the story of his great character. He was 
a Christian, too, without the pretence of the tinselled 
display of ritualism; without the stiffness of formalism; 
without the bigotry of sectarianism ; and without the cold- 
ness of indifference. He was simply a Christian, un- 
affected, hearty, liberal, earnest. His was an intelligent 
faith. Repudiating the superstitions which too frequently 
supplant Divine teaching, he looked reverently to the Word 
of God as the lamp to his feet and the light to his pathway. 
It was his rule of faith and practice. Where it spoke 
he spoke, where it was silent he was silent also. This 
Word had been his constant companion from his youth. 



730 HISTOEY OF THE DISCIPLES OF CHRIST 

It dwelt in him richly and was as sweet to him as honey 
in the honeycomb. 

He fully sympathised with the religious people with 
whom he stood identified. He was broader in his con- 
ceptions of both faith and duty undoubtedly than some 
of these were, but he never carried his breadth beyond 
the limits of a legitimate faith. Both his faith and prac- 
tice were bounded by the Word of God when properly in- 
terpreted. He was a born leader and consequently his 
influence upon the Disciples themselves was very great, 
especially in Ohio, his native state. He was an eloquent 
preacher, and did not hesitate to occupy the pulpit when- 
ever and wherever an opportunity offered itself. 

His religious character never left him. It grew with 
his growth, and strengthened with his strength. Many 
persons who are religious when they are in comparative 
obscurity abandon their religion when they become famous. 
But Garfield was not one of these. If possible, he was 
a more devoted Christian as he rose higher and higher in 
the scale of honour and fame. One of his last acts before 
leaving his home in Mentor for Washington was to com- 
memorate the Lord's death in the church of which he was 
a member; and the next Lord's Day, after entering upon 
his duties as President, he met with his brethren in Wash- 
ington, and continued to do so to the end. 

He was never a man of extremes, and this was especially 
true of him in his religious life. He was too honest to 
be a latitudinarian and too generous to be a sectarian. 
His reverence for the Bible held him strictly within the 
lines of evangelical truth, while his broad sympathies made 
it impossible for him to become a narrow-minded bigot. 
He was evangelical but not sectarian; Scriptural but not 
uncharitable; progressive but always true to Christian 
principles. Hence, while he earnestly contended for the 
faith once for all delivered to the saints, he was never 
unkind toward those with whom he might religiously differ. 
This fact was so abundantly evident that no one was ever 
driven away from him by any religious views which he 
held, and it was perhaps this very fact that gained much 
for him of the confidence and respect which were so uni- 
versally accorded to him. 

(5.) General Garfield's character may be summed up 
in one word, namely: Manliness. But manliness in the 



MEN INSTRUMENTAL IN THE MOVEMENT 731 

highest degree is not attainable without Christianity. To 
be like Christ is to be manly. One may have every other 
accomplishment, but without the grace which the religion 
of Christ confers, it is impossible to reach the best de- 
velopment of manliness. But President Garfield's man- 
liness was of the highest type. While it was polished by 
a generous culture, it was lit up and warmed by the 
spirit of the Divine Master. Notwithstanding it had the 
symmetry and comeliness which a wide experience and a 
constant contact with books and men of letters always 
bring with them, its strength and breadth, its real heart 
and life, its highest reaches of perfection, and its deepest 
sympathy with human need, all came from a supreme de- 
votion to the Christian religion. It was his implicit faith 
in the Christ which gave General Garfield's character that 
completeness which put him practically beyond the success- 
ful criticism of even his bitterest opponents. 

In closing this brief notice of this distinguished Chris- 
tian statesman it is only necessary to remark that, after 
all, his death was doubtless providentially overruled for 
good. This may sound strange to people who do not think 
below the surface. General Garfield occupied a peculiar 
position. Prom a religious point of view he represented 
a rising, vigorous, and influential body which had for 
both church and state a distinct and far-reaching message ; 
and this was not only for the American people, but for 
the whole world. Garfield's death drew very emphatic 
attention to the religious principles which entered into 
his remarkable character. This was strongly suggested 
in the sermon, already referred to, which was preached 
by the Archbishop of Canterbury. From that sermon, and 
through the reference to Garfield's life and character in 
the journals of Europe, the principles and aims of the 
Disciples of Christ became widely known where they had 
never before been even heard of in any way which gave 
a true conception of what these were. It may seem 
almost sacrilegious to some to suggest that his death was 
much more powerful for good than his life could have 
been, even if it had continued for many years. Neverthe- 
less, it is believed that this was true in his case. To use 
his own language, when another martyred President fell, 
the Lord still reigned, and the country was saved, even if 
Garfield died, and not only was this so, but the Church was 



732 HISTOEY OF THE DISCIPLES OF CHRIST 

saved also, and a new force entered into it from Garfield's 
death chamber when it was told everywhere that he died 
the death of a Christian, and that his Christianity con- 
sisted in a simple faith in, and obedience to, the Lord Jesus 
Christ, without any additions such as belong to the creeds 
of Christendom. At any rate, it is certain that through 
his death the plea of the Disciples was practically made 
known to the civilised world. 

Another distinguished statesman associated with the Dis- 
ciples was Jeremiah Sullivan Black, who was born in Som- 
erset County, Pennsylvania, January 10, 1810. He was 
trained for the law, and soon became a distinguished advo- 
cate, having been appointed presiding judge of the sixteenth 
judicial district of Pennsylvania. In 1851 he was elected 
judge of the Supreme Court of Pennsylvania, and when 
Mr. Buchanan was elected President in 1857, Judge Black, 
on account of his great ability and incorruptible integrity, 
was appointed attorney-general in Mr. Buchanan's Cabinet. 
He soon became distinguished in this official position. 
At the age of fifty-one he returned to the practice of law, 
having maintained his character for incorruptibility 
throughout his official administration. He was a devout 
Christian and a very strong defender of the faith. At 
one time he began a controversy with Robert G. Ingersoll 
in the North American Review, but he soon found that 
Ingersoll was a man not at all worthy of his esteem, and 
the judge refused to continue the controversy on the ground 
that it was a waste of time to deal with a man whose 
shallow logic was not worthy even of a schoolboy. The 
articles which the judge wrote gave unmistakable evidence 
of his comprehensive grasp of the evidences of the Chris- 
tian religion. 

He died at his home on August 19, 1883. It is said 
that during his last illness, while he was unable to rise 
from his bed, he asked his wife to go to the window and 
look out on the beautiful landscape, and report to him 
how it looked, especially if the fields were green, and he 
always listened to her reports with the greatest apparent 
interest. Judge Black was a man characterised by un- 
flinching integrity. He was acknowledged by all parties 
to be incorruptible, and doubtless this was largely owing 
to his strong faith in the Christian religion. He was a 
devoted member of the Disciples' body, and always showed 



MEN INSTRUMENTAL IN THE MOVEMENT 733 

a deep interest in the progressive movements of the Dis- 
ciples from the time he entered the Church until his 
death. 

Richard M. Bishop is another name that deserves a high 
place among the distinguished Christian statesmen who 
have been identified with the Disciples. He was born in 
Fleming County, Kentucky, and died in Jacksonville, Pla. 
He united with the Disciples early in life and remained 
a consistent, earnest member until he died. He removed 
to Cincinnati while quite a young man, and began the 
wholesale grocery business, in which he was very successful. 
He was mayor of Cincinnati at the time the Prince of 
Wales visited this country, and presided at the great meet- 
ing in Pike's Music Hall, where the Prince of Wales was 
entertained. In 1877 he was elected governor of Ohio 
on the Democratic ticket, notwithstanding the state was 
overwhelmingly Republican at that time. Probably his 
election was owing largely to his popularity as a man as 
much as to his generous benefactions as a philanthropist, 
and to his hospitality in his home life. His house was 
for many years the home of the preachers of his Church, 
as well as of any other Church, for he was not a sectarian 
in any sense. 

For ten years he was president of the American Chris- 
tian Missionary Society, and was always influential in the 
councils of that organisation. He was one of the elders 
of the Central Christian Church, and contributed very 
largely of his means in erecting the present splendid build- 
ing of that church on Ninth Street in Cincinnati. 

Owing to some financial reverses his fortune was greatly 
reduced during the latter years of his life, but his interest 
in his Church and in his brethren generally never flagged, 
no matter what his reverses may have been. His wife 
was also a devoted Christian, and her influence over him 
had much to do, no doubt, in forming and maintaining 
the high Christian character which he possessed. He had 
a judicial mind. He never went to extremes. His friends 
said of him that he asked the advice of everybody, then 
finally did just as he pleased. Undoubtedly he was careful 
to investigate all the facts before he gave a decision in 
any case. In all his official positions he was regarded 
as a very safe counsellor, incorruptible and cautious, and 
he was at one time spoken of freely as the possible candi- 



731 HISTORY OF THE DISCIPLES OF CHRIST 

date of the Democratic party for the presidency. He was 
eminently fit for an executive position. 

Another distinguished governor was Francis Marion 
Drake. He was born in Rushville, Schuyler County, Illi- 
nois, December 30, 1830. In 1837 the family removed to 
Iowa, and ever afterward Drake remained identified with 
that state. He united with the Disciples in 1843. He grew 
up with the state which he had adopted, and accumulated 
a large fortune. He studied law and engaged in its 
practice for a while, but gave most of his time to the 
construction of railroads, in which business he was very 
successful. He assisted in founding Drake University at 
Des Moines, and was a large contributor to its building and 
endowment funds. In 1895 he received the unanimous 
nomination of the Iowa Republican State Convention for 
the governorship, and was elected by an overwhelming 
majority, having received the largest vote ever cast in the 
state for that office. He was, in 1885, elected president 
of the American Christian Missionary Society, and served 
for one year. He was a large contributor to all the mis- 
sionary and benevolent enterprises of the Disciples. 

Like Governor Bishop, he was a man of business, as 
well as a statesman. He left a very considerable fortune, 
some of which was bequeathed for the benefit of Drake 
University, to which he had already contributed gener- 
ously. His memory is greatly revered in Iowa, and he can 
certainly be classed as one of the men who were influential 
in making the Disciple movement a success. 

Another eminent statesman who has departed this life 
was ex-Senator Carmack of Tennessee, whose tragic death 
recently shocked the whole civilised world. Carmack was 
a man of remarkable characteristics. He was one of the 
finest orators of his time. In the Senate of the United 
States he was regarded as perhaps the superior of any 
other man in that body as a public speaker. 

He was a man of great courage, and to this fact may 
be ascribed his untimely death. He was an uncompro- 
mising advocate of prohibition in his state, and it is be- 
lieved that this fact had much to do with the violent 
opposition to him which finally ended in his being shot 
down in the street. 

This characteristic of courage showed itself in his re- 
ligious life. While he was in Washington, attending to 



MEN INSTRUMENTAL IN THE MOVEMENT 735 

his official duties, he made up his mind to become a 
Christian; and, instead of uniting with one of the Chris- 
tian churches in Washington, he immediately returned to 
his home in Tennessee and made a public confession of 
his faith in Christ, and was baptised and united with the 
little church, made up of his friends and neighbours. He 
was unwilling to take so important a step anywhere else. 
Ira I. Chase was at one time governor of Indiana. He 
was also a devoted Christian preacher. 

A few of the representatives of the Disciples among 
Christian statesmen may be mentioned as follows : ex-Gov- 
ernor Benton McMillan of Tennessee, ex-Governor and Sen- 
ator Alvin Saunders of Nebraska ; " Private " John Allen, 
member of Congress, and H. D. Morely of Mississippi; 
Senator George T. Oliver, and Congressmen W. H. Graham, 
T. W. Phillips, and Russell Errett of Pennsylvania; A. 
M. Lay, Benjamin Franklin, Joshua Alexander, Thomas 
Hackney of Missouri; James D. Richardson, William C. 
Houston, C. E. Snodgrass of Tennessee; R, M. A. Hawk 
of Illinois; Honorables Albert T. Willis and John D. 
White of Kentucky; R. F. Armfield, J. D. New, Charles 
Cooper, and E. D. Crumpacker of Indiana; and also John 
C. New, United States treasurer, of the same state; J. A. 
Hughes of West Virginia, and Champ Clark of Missouri. 

Most of these men have distinguished themeslves in 
the positions which they have held. Champ Clark is now 
leader of the Democratic party in the House of Representa- 
tives. 

PREACHERS AND EDUCATORS 

One of the oldest of Indiana's pioneer preachers was 
John Longley, born in New York City on the thirteenth of 
June, 1782. In 1790 with his family he emigrated West, 
finally settling in Kentucky, and was immersed in the 
Ohio River, in March, 1801. In 1804 he was married to 
Miss Francina Hendrickson of Fleming County, Kentucky. 
Some time after this he came under the influence of 
Barton W. Stone and those associated with him, and it 
was not long until he gave up all human creeds and became 
thoroughly identified with the Disciple movement. In 
1826 he removed to Cincinnati, and in 1830 he finally 
settled in Rush County, Indiana. From that time until his 



736 HISTORY OF THE DISCIPLES OF CHRIST 

death he was a powerful factor in that state in advocating 
the cause of the Disciples. 

Another pioneer preacher of Indiana was John Wright. 
He was born in Rowan County, North Carolina, December 
12, 1785. He was largely instrumental in uniting a num- 
ber of churches as early as 1819, 1820, and 1821. He was 
a man of strong religious convictions ; generous, unselfish, 
and broad-minded, and was always an ardent advocate 
of Christian union on the Bible, and the Bible alone. 

John B. New was another earnest advocate of the ancient 
order of things. The Disciples are much indebted to his 
influence for the success which they have had in the state 
of Indiana. 

Beverly Vawter is another of the pioneers whose name 
deserves honourable mention. 

Elijah Goodwin was for many years one of the leaders 
of the movement; and Samuel K. Hoshour, both as a 
preacher and educator, was highly respected and influen- 
tial as a leader of the forces in the early history of the 
movement. Love H. Jameson was one of the sweet singers 
of Israel, as well as an earnest and effective preacher. 
He was identified with the pioneers in Indiana, Ohio, and 
Kentucky, though, during the latter days of his life, he 
laboured chiefly in Indiana. Other pioneers may be men- 
tioned, belonging to the same period, such as Jacob Wright, 
B. K. Smith, Joseph W. Wolfe, and Thomas J. Edmond- 
son, the latter being somewhat given to poetry. One of 
his hymns has been very popular, commencing with the 
line, " Among the Mountain Trees." 

The name of. Jacob Creath, Jr., has been mentioned in 
another part of this work, but he deserves to have a special 
place among those who have contributed most to the move- 
ment of the Disciples. He was born January 17, 1799, in 
Mecklenburg County, Virginia. Some notice has al- 
ready been given of his uncle, Jacob Creath, Sr. The 
nephew became identified with the Baptists very early in 
life, but, having removed to Kentucky, and coming under 
the influence of the teaching of Alexander Campbell, he, 
with others, was excluded from the Baptists on account of 
what they regarded as his heretical views. He ever after- 
wards devoted himself to the promulgation of the prin- 
ciples set forth by the Disciples of Christ. In the later 
years of his life he laboured chiefly in Missouri, and was 



MEN INSTRUMENTAL IN THE MOVEMENT 737 

a powerful factor in building up the cause in that state. 
In some respects he was perhaps the ablest man in the 
state, though on account of some peculiarities he may not 
have exerted as much influence as his superior abilities 
entitled him to wield. He was rather inclined to cultivate 
a dogmatic spirit, and his opposition to missionary socie- 
ties and other progressive movements of the Disciples 
somewhat circumscribed his influence, although no one 
doubted his conscientiousness or his supreme devotion to 
the cause he had espoused. 

Marcus P. Wills was a very influential preacher in the 
early days of the movement in Missouri. He came from 
southern Kentucky and settled on a farm in Boone County. 
He preached for the churches in Boone, Calloway, and 
Howard Counties, in schoolhouses, barns, and groves. 
The congregations at Red Top, Columbia, and Friendship 
were ministered to by him. He baptised great numbers 
in various parts of the state. He laboured entirely with- 
out any salary, depending on his farm for support. It is 
certainly worth while to mention here the fact that in 
these early days nearly all the preachers travelled and 
preached at their own expense, very seldom receiving 
anything by way of compensation for their services. 
Nearly all of these men were farmers, or were in some 
kind of business by which they could support their families. 
For many years the church in Columbia was served by 
preachers who received no stated salary whatever, such 
men as Wills, Thomas M. Allen, and others doing the 
preaching, while the elders attended to everything else. 

Thomas McBride was another able preacher, who came 
from Madison County, Kentucky, and settled also in Boone 
County, Missouri, in 1816. He was perhaps the first advo- 
cate of primitive Christianity in the state of Missouri. His 
labours were chiefly confined to the counties of Calloway, 
Howard, Monroe, Randolph, Cooper, Saline, and Lafay- 
ette. His influence was very great among the churches, 
and to him the Disciples of Missouri are greatly indebted 
for his early advocacy of their cause. 

Another Kentucky preacher, Allen Wright, was among 
the pioneers who advocated the Disciple movement in 
Missouri, and he did a splendid work at Lexington, George- 
town, and in other parts of the state. 

Winthrop H. Hopson was born near Jacksonville, 111., 



738 HISTOKY OF THE DISCIPLES OF CHRIST 

in 1823, and came under the training of Barton W. Stone 
while he was located in that city. Hopson was one of 
the most gifted preachers among the Disciples of his day. 
He preached much in Missouri, and also in Kentucky, and 
was for a time pastor of a church in Richmond, Va. He 
held a great meeting in the Eighth and Walnut Street 
Church, Cincinnati, during which time he attracted the 
attention of the whole city as well as of the surrounding 
country. He was also an associate editor of the Apostolic 
Times when that paper was first started. He deserves 
to be gratefully remembered by his brethren. 

A number of Iowa preachers have already been men- 
tioned in other parts of this work. But one or two de- 
serve mention here. George Thomas Carpenter was born 
March 4, 1834, in Nelson County, Kentucky. He was for a 
time connected with Oskaloosa College, Iowa, and also 
with the Evangelist, which at that time was the leading 
paper of the Disciples in the state of Iowa. He was a 
man of strong personal traits, energetic, and of fine execu- 
tive ability. The cause in Iowa is much indebted to his 
advocacy. 

N. A. McConnell was born in Columbia County, Ohio, 
January 23, 1824, and emigrated to Iowa in 1849, the 
same year that the American Christian Missionary Society 
was organised. He at once threw himself heartily into 
the Disciple movement, which was at that time making 
considerable headway in his adopted state. In these early 
days it was the habit to hold debates with those who 
opposed the Disciples, and McConnell became quite famous 
for his debates, though in many respects he was a man 
of exceedingly amiable disposition. He was closely asso- 
ciated with such men as Aaron Chatterton, Arthur Miller, 
Jonas Hartzell, and Levi Fleming, all of whom were able 
advocates of the Disciple movement. 

Had we space, it would be a delight to give extended 
notices of such men as Harrison Jones (one of the most 
eloquent preachers of his time), B. A. Hinsdale (who 
was both an able preacher and educator), William Baxter 
(the biographer of Walter Scott), and many other dis- 
tinguished advocates of the Disciple cause in Ohio, who 
have gone to their reward. But it is impossible to do 
more than simply mention the names of many of the 
preachers that have gone before, as well as those who 



MEN INSTRUMENTAL IN THE MOVEMENT 739 

remain. However, there are two or three of the middle 
period pioneers who deserve a very prominent place in the 
history of the Disciple movement. 

Alexander Proctor was the first college graduate who 
advocated the Disciple movement in Missouri. He was 
a great preacher, and even a greater thinker. He did 
much to liberalise the thought of the preachers of his 
state. He was a graduate of Bethany College, and for 
some time the pastor of the Olive Street Christian Church, 
St. Louis, Mo. But his most prominent ministry was in 
connection with the Christian Church in Independence, 
Mo., where his pastorate continued for many years. Per- 
haps no man exerted a wider influence in Missouri than 
did this great preacher. He was regarded by a few as 
somewhat eccentric, and his thinking was not always en- 
tirely accurate, but such a mind as his does not work 
by the ordinary rules, and hence he cannot be judged by 
the limitations of the usual standards. He lived much 
outside of the sphere occupied by smaller minds, and it 
is highly probable that many of these smaller minds did 
not understand him, and consequently misjudged him. 
However, no one ever even suspected him of being untrue 
to his convictions or untrue to the great cause which he 
advocated, though they may have differed from him as 
regards some particular views that he was known to hold. 
These views never interfered with his fellowship, and he 
himself did much to accentuate that peculiar feature of 
the Disciple movement which allows the largest liberty 
of opinion, provided men are true to the centre, which is 
the personal Christ. 

Another splendid preacher was J. S. Lamar of Georgia. 
He was the biographer of Isaac Errett. He was a graceful 
writer, an eloquent preacher, and one of the most lovable 
of men. His writings were characterised by a subtle 
humour which made everything he wrote enjoyable read- 
ing. He was located for many years at Augusta, Ga., 
but his work extended to every part of the state. No man 
among the Disciples of his day was more respected. 

One of the ablest, most trusted, and most useful men 
of the period under consideration was B. W. Johnson, 
first editor of the Evangelist in Iowa, and afterward 
associated with J. H. Garrison in the editorship of the 
Christian Evangelist at St. Louis, Mo. Johnson was a 



740 HISTOKY OF THE DISCIPLES OF CHRIST 

graduate of Bethany College, taking the honours of his 
class, and was regarded by his contemporaries as one of 
the most scholarly men of his day among the Disciples. 
He was a very hard student, and probably to this cause 
may be attributed his ill health, during his later years, 
and finally his untimely death. He had just reached his 
most mature manhood when he fell, but he fell at his 
post. In addition to his preaching and editing the jour- 
nals mentioned, he wrote a number of books, and these 
have become standards in the literature of the Disciples. 

H. W. Everest was another able preacher and educator. 
He laboured chiefly in Illinois, and was connected for a 
time with Eureka College. His book on " Christian Evi- 
dences " is a text-book in a number of colleges, and from 
several points of view it is a very useful work. Its classi- 
fication is especially good for the convenience of both 
teacher and pupil. However, it cannot be regarded as 
entirely up-to-date on the questions involved in modern 
skepticism. 

Robert Graham was born in Liverpool, England, but 
came to this country early in life, and was a preacher 
of great power and influence. He was also an educator, 
being for some time president of the College of the Bible 
at Lexington, Ky., as well as connected with other institu- 
tions of learning. He was for a few years pastor of what 
is now the Central Christian Church, Cincinnati, Ohio. 
He was much beloved by all who knew him. 

O. A. Burgess was another distinguished preacher of 
the class now under consideration. Most of his work was 
done in Indiana, and it was always done well. He served 
as a pastor of the Central Church in Indianapolis for 
many years, and the cause in Indianapolis owes much 
to him for its present position. He was a man of inflexible 
integrity, strong characteristics, and a forcible speaker. 

The plan of this work does not allow any extended 
sketch of men who are now living, consequently only com- 
paratively few of the living men will be sketched at all. 
Among those who are entitled to the exception is Pro- 
fessor Charles Louis Loos. He has been identified with 
the movement perhaps longer than any living preacher, 
and has been an active participant in nearly every depart- 
ment of its work. 

He was born at Woerth, in the department of the lower 




LIVING MEN WHO HAVE LONG BEEN PROMINENT 



1, W. C. Rogers. 2, Frank M. Green. 3, Charles Louis Loos. 4, A. B. 
Jones. 5, J. W. Monser. 6, L. L. Carpenter. 7, J. B. Briney. 8, J. W. 
McGarvey. 9, Jabez Hall. 10, Lathrop Cooley. 11, B. B. Tyler. 12, D. 
R. Dungan. 13, T. P. Haley. 14, A. R. Benton. 



MEN INSTRUMENTAL IN THE MOVEMENT 741 

Rhine, France, December 22, 1823, but did not come to 
America until 1834. He is of both German and French 
origin — French on his father's side and German on his 
mother's side. In 1830, after the Revolution in Paris, 
the National Guard was organised, when Professor Loos' 
father became an officer in the guard, and the younger 
Loos became a member of the Junior National Guard, and 
figured prominently under his father's training, learning 
the lessons of republicanism and strong patriotism, by 
which the professor has always been characterised. 

His French republicanism and that of his father brought 
them to the United States in 1832, the same year that 
the Reformers and Christians united in Kentucky. The 
young Alsatian had become an ardent lover of America 
before he reached this country, and he soon became identi- 
fied with the most fervent adherents of republicanism in 
his adopted land. He began the study of English imme- 
diately after reaching Ohio, and the language was soon 
mastered, he having already a superior education which 
he had obtained in the schools of his native country. His 
people were Lutherans, but having heard some of the Dis- 
ciple preachers, the plea which they make attracted his 
free spirit, and consequently he united with the Christian 
Church in 1838, and has been closely connected with their 
work ever since. He entered Bethany College, West Vir- 
ginia, in 1842, and graduated in 1846. He was immedi- 
ately appointed professor in the Primary Department, 
which position he held for three years. His career cannot 
be followed any further than to state that in 1880 he was 
elected president of Kentucky University, now Transyl- 
vania, and also professor of Greek. He served in this 
position seventeen years, and then resigned his presidency, 
retaining the chair of Greek until the present year, 1909. 
Professor Loos has been constantly engaged in teaching for 
over fifty years, and before his graduation he taught also 
for several years, making about sixty years in all that he 
has devoted himself to teaching. On this account he has 
been allowed the benefit of the Carnegie Fund upon his 
recent resignation from Transylvania University. 

Another exception to the rule adopted may be made 
in the case of J. H. Garrison, the distinguished editor of 
the Christian Evangelist of St. Louis. Dr. Garrison is 
not only an able preacher, but has proved to be one of 



742 HISTORY OF THE DISCIPLES OF CHRIST 

the best editors ever connected with the Disciple movement. 
He was, in his early life, a Baptist, but while at college 
he became acquainted with some of the Disciple leaders, 
and was led to investigate their religious position. The 
result was that he united with one of their churches and 
soon became a warm advocate of their cause. 

During the war, he went into the army and became 
distinguished for his courage and commanding ability. 
He was severely wounded at the battle of Pea Ridge. 
After the war he soon became identified with Disciple 
journalism. He was editor of the Gospel Echo, which 
later became the Christian, and this was finally united 
with the Evangelist, and the combined paper was called the 
Christian Evangelist, with B. W. Johnson and J. H. Garri- 
son as editors. When Johnson died, Garrison became its 
editor-in-chief, and has recently celebrated his fortieth 
year as editor of that paper. During this whole time he 
has held the esteem of the entire brotherhood. He has 
never occupied an extreme position with respect to the 
questions which have come up for discussion during the 
time he has been a leader in the movement. He has usually 
occupied a middle-of-the-road position. While advocating 
every important forward movement he has, at the same 
time, held firmly to that which had already been gained. 
In other words, his idea of progress is that we must not 
destroy the platform on which the steps of progress are 
made. He therefore unites in his advocacy both stability 
and movement, and this makes him the safe leader that 
he is. As a writer he is always gentle in spirit, judicial 
in the statement of his arguments, and forcible in the 
presentation of his cause. He has written several books, 
the most widely circulated of which are those inculcating 
the spiritual life. One of his books, entitled " Alone with 
God," has already reached a circulation of over 50,000 
copies. He is now in the prime of his most mature man- 
hood, and his influence upon the brotherhood with which 
he is associated was never greater. 

John W. McGarvey is another preacher and educator 
who must be made an exception to the rule with respect 
to the sketches of living men. President McGarvey's long 
and faithful service entitles him to a much more extended 
notice than can here be given. He was born in Hopkins- 
ville, Ky., March 1, 1829. His father removed to the state 



MEN INSTRUMENTAL IN THE MOVEMENT 743 

of Illinois when the son was only ten years old. From 
there he went to Bethany College to complete his education. 
He graduated in 1850, the family having meantime re- 
moved to Fayette, Mo., where he also went and taught a 
private school for two years. He finally decided to enter 
the ministry, and accordingly was ordained in 1853. He 
was pastor of a church at Dover, Mo., for nine years, and 
then went to Lexington, Ky., to succeed Dr. W. H. Hopson 
in what was at that time the Main Street Church; and 
after five years' service in this pastorate he was elected 
to the professorship of Sacred History in the College of 
the Bible. He afterwards served the Broadway Church in 
Lexington for several years. In 1863 he published his 
" Commentary on the Acts of the Apostles," which at once 
received favourable recognition among Biblical scholars. 
In 1879 he made a tour of Egypt and Palestine, and after- 
ward published " Lands of the Bible," of which over 15,000 
copies were sold almost immediately. Some time after 
this he published " The Text and Canon of the New Testa- 
ment," and also " A Commentary on Matthew and Mark," 
" A Volume of Sermons," etc., and finally a book entitled, 
" The Authorship of the Book of Deuteronomy." On the 
resignation of President Graham of the College of the 
Bible in 1897, he was elected president of that college, 
having been a professor in it from its origin, in 1865. 

He has been a prolific contributor to the periodical 
literature of the Disciples; for a time one of the editors 
of the Apostolic Times, and has for a number of years 
conducted a department in the Christian Standard, en- 
titled " Biblical Criticism." As a writer he is distin- 
guished for clearness, incisiveness, and historical accu- 
racy. He has always been a close student of the Bible, 
and there are few men more familiar with its facts. Some 
have thought that in his criticisms he has not always been 
as charitable as he might have been in his treatment of 
those from whose opinions he differs. It has been said 
of him that there are really two McGarveys. He is one 
of the most lovable men in the whole brotherhood of the 
Disciples in his social life, and is also one of the most 
hospitable in his home life. As a preacher his spirit is 
as gentle as that of a little child, but in the use of 
his pen he sometimes dips it in gall rather than in ink. 
However, he is now one of the grand old men of the 



744 HISTORY OF THE DISCIPLES OF CHRIST 

Restoration movement, and is still, both by tongue and 
pen, wielding a powerful influence for good. March the 
third, of this Centennial year, was his fifty-sixth anni- 
versary in the ministry. On the eightieth anniversary of 
his birth he resigned the presidency of the College of the 
Bible, but the trustees refused to accept it. 

In addition to the names already mentioned, many more 
deserve a place in this history as men who have con- 
tributed much to the Disciple movement. Of those who 
have crossed the river, the following names are recalled: 
M. E. Lard, died June 17, 1880 ; F. G. Allen, died January 
6, 1887; J. K. Rogers, August 24, 1882; Tolbert Fanning, 
May 3, 1874 ; Samuel Rogers, January 4, 1867 ; D. R. Lucas, 
A. I. Hobbs, John S. Sweeney, George Darsie, Sr. ; H. T. 
Anderson (the translator of the New Testament), R. C. 
Ricketts, Harrison Jones, W. A. Belding, Joseph King, A. 
S. Hayden, R. L. Coleman, L. A. Cutler, James TV. Goss, 
Thomas M. Henley, John G. Parrish, Silas Shelburne, TV. 
J. Pettigrew, A. B. Walthall, George W. Abell, A. B. 
Green, Peter Ainslie, R. Y. Henley, Chester Bullard, B. F. 
Hall, Harrison W. Osborne, James E. Mathes, J. J. TVyatt, 
Duke Young, Samuel S. Church, John TV. Mount joy, Abso- 
lom Rice, Allen Wright, D. T. Wright, John A. Brooks 
(who at one time ran on the Temperance ticket for Vice- 
President), Enos Campbell, John I. Rogers, Jonas Hart- 
zell, Allen Hickey, Pardee Butler, Daniel Bates, J. B. 
Yawter, Aaron Chatterton, J. K. Cornell, M. E. Harlan, 
John O'Kane, John P. Thompson, Samuel K. Hoshour, 
D. R. VanBuskirk, Henry R. Pritchard, A. X. Gilbert, 
S. B. Teagarden, George E. Flower, J. A. Meng, George 
Plattenburg, T. X. Gains, John T. Walsh, Joseph Latham, 
Thomas X. Arnold, T. W. Brents, etc., etc. 

The following pastors and educators are still living 
and have become distinguished in their fields of labour: 
T. P. Haley (the acknowledged dean of his brother min- 
isters, and to whom his brethren in Missouri are more 
indebted than perhaps to any other man), B. B. Tyler 
(who has held several important pastorates and is still 
active in the ministry in Denver, Col. ) , W. F. Richardson, 
George H. Combs, Burris A. Jenkins, Herbert L. Willett, 
C. C. Morrison, I. J. Spencer, J. J. Haley, F. D. Power 
(who has held one pastorate in Washington City for 
thirty-five years, and who is well and favourably known 






1QE. 



■ 





LIVING PREACHERS WHO HAVE HELD LONG PASTORATES 

1, George H. Combs, Kansas City, Mo. 2, B. A. Abbott, Baltimore, Md. 
3, Peter Ainslie, Baltimore, Md. 4, A. C. Smither, Los Angeles, Cal. 5, 
W. F. Richardson, Kansas City, Mo. 6, A. B. Philputt, Indianapolis, Ind. 
7, T. J. Clark, Albion, 111. 8,* G. P. Rutledge, Philadelphia. Pa. 0, S. T. 
Willis, New York. 10, F. D. Power, Washington, D.C. 11, E. L. Powell, 
Louisville, Ky. 12, E. J. Teagarden, Danbury, Conn. 13, I. J. Spencer, 
Lexington, Ky. 14, W. H. Sheffer, Memphis, Tenn. 15, Bayard Craig, 
Denver, Colo/ 16, S. S. Jones, Danville, 111. 17, Levi Marshall, Hannibal, 
Mo. 18, Mark Collis, Lexington, Ky. 19, C. H. Winders, Indianapolis, 
Ind. 20, E. B. Bagbv. Ft. Smith, Ark. 



MEN INSTRUMENTAL IN THE MOVEMENT 745 

all over the United States), F. N. Calvin, Mark Collis, W. 
J. Lhamon, M. A. Hart, Chalmers McPherson, T. E. Cramb- 
lett (the present president of Bethany College, West Vir- 
ginia), W. S. Priest, J. J. Morgan, J. B. Cleaver, E. L. 
Powell (for many years perhaps the most influential 
preacher in Louisville, Ky.), A. W. Kokendoffer, Levi 
Marshall, Claude E. Hill, L. J. Marshall, A. B. Jones, 
Graham Frank, Minor L. Bates (president of Hiram Col- 
lege, Ohio), E. T. Edmunds, J. H. Gilliland, Frank M. 
Dowling, C. H. Winders, F. W. Allen, E. W. Bagby, 

A. C. Smithers, Edgar D. Jones, F. W. Burnham, J. M. 
Philputt, John L. Brandt, H. O. Breeden, J. B. Briney, 
Crayton S. Brooks, Charles Reign Scoville (perhaps the 
most noted evangelist among the Disciples) , A. B. Philputt, 
Z. T. Sweeney (a popular lecturer, as well as preacher), 
Homer T. Wilson, W. H. Book, W. F. Turner, W. B. 
Crane, George Darsie, Jr. ; Charles S. Medbury (Centennial 
president of the American Christian Missionary Society), 
Finis Idleman, J. M. Kersey, F. E. Mallory, M. M. Davis, 
Harry D. Smith, C. L. Thurgood, Russell F. Thrapp, J. H. 
McNeil, B. A. Abbott, Wallace Tharpe, S. T. Willis, James 
P. Lichtenberger, Howard T. Cree, O. A. Bartholomew, 
John S. Shouse, Walter M. White, J. B. Jones, Edward 
Scribner Ames, George A. Campbell, Errett Gates, E. B. 
Wakefield, Carl Johann (president of Christian Univer- 
sity), Ashley S. Johnson, A. McLean (president of the 
Foreign Christian Missionary Society), F. M. Rains (cor- 
responding secretary of the Foreign Missionary Society), 
Stephen J. Corey, Benjamin Lyon Smith, Frank M. Green, 
G. W. Muckley (corresponding secretary of the Board of 
Church Extension), George L. Sniveley, J. H. Mohorter, 
L. L. Carpenter, J. A. Lord (one of the editors of the 
Christian Standard), A. R. Moore, J. W. Monser, Francis 
M. Kirkham, John T. Boone, Clark Braden, Charles A. 
Lockhart, Peter Ainslie, Jr. ; H. A. Denton, B. S. Denney, 

B. C. Deweese, S. M. Jefferson, Frank Dowling, H. L. 
Calhoun, John L. Hill, J. C. Mason, W. C. Rogers, James 
Egbert, James Small (distinguished evangelist), S. M. 
Martin (distinguished evangelist), C. C. Rowlison, John 
A. Stevens, G. D. Edwards, Charles M. Sharpe, O. H. 
Philips, E. V. Zollars, J. M. Vanhorn, Clinton Lockhart, 
G. A. Faris (editor of the Christian Courier), O. A. 
Carr, J. W. Lowber, A. F. Sanderson, G. A. Miller, Herbert 



746 HISTORY OF THE DISCIPLES OF CHEIST 

Yeuell (distinguished evangelist), Sumner T. Martin, I. 
N. McCash, E. W. Darst, E. C. Browning, R. E. Hier- 
onymus, Silas Jones, W. J. Wright, G. B. Ranshaw, G. B. 
Van Arsdall, Carey E. Morgan, T. C. Howe (president of 
Butler College), A. M. Haggard, Jabez Hall, G. P. Coler, 
F. P. Arthur, C. J. Tannar, C. M. Chilton, L. S. Cupp, 
W. A. Fite, Harold E. Monser, W. P. Aylsworth, W. E. 
Garrison, I. J. Cahill, I. B. Grubbs, A. W. Fortune, L. G. 
Batman, George P. Rutledge, W. B. Taylor, and a host of 
others, many of whom are equally worthy with those 
mentioned, but whose names cannot be given for want 
of room. 

Now, if to these names are added those which have been 
prominently mentioned in other parts of this work, the 
sum total will give a very impressive illustration of the 
catholicity of the Disciple plea. A careful examination 
of the men selected in the list given, as well as those referred 
to in other parts of this volume, will abundantly prove 
that the Disciple platform is broad enough for all to 
stand upon who hold to the Lord Jesus Christ as the 
foundation of the Church and as the only object of the 
Christian faith. Alexander Campbell and Barton W. 
Stone differed very widely with respect to certain doc- 
trinal and philosophical questions; John Smith and John 
Rogers also differed; Walter Scott held certain views 
with respect to the millennium and other speculative 
matters which were not even generally accepted by the 
Disciples during his time; Dr. R. Richardson differed from 
his brethren generally with respect to the baptism in 
Holy Spirit; while such men as Jacob Creath, Tolbert 
Fanning, and others of the pioneers differed from D. S. 
Burnett, James Challen, John T. Johnson, and others, 
with respect to missionary societies. Benjamin Franklin 
and Isaac Errett also differed in their opinions concerning 
some important matters; while the controversies with 
respect to the communion question, instrumental music 
in the churches, and many other things that might be 
mentioned, abundantly prove that the unity of the Dis- 
ciples never did consist in a unity of opinion. Neverthe- 
less, in all these primitive days the Disciples were firmly 
united together by the common tie of fellowship in Jesus 
the Christ. 

The same is true, if we examine the men who are 




PASTORS' OF SOME OF THE STRONGEST CHURCHES 



1, Russell F. Thrapp, Jacksonville,. 111. 2. C. G. Kindred. Chicago, 111. 
3, H. D. Smith, Hopkinsville. Ky. 4. A. R. Moore, Birmingham, Ala. 
5, George Darsie, Akron, O. 6, L. J. Marshall, Independence, Mo. 7, C. 
S. Medburv, Des Moines, la. 8, T. W. Grafton. Anderson, Ind. 9, Carey 
E. Morgan, Paris, Ky. 10, J. E. Lynn, Warren, O. 11, J. M. Philputt, 
St. Louis. 12, W. H/Book. Columbus. Ind. 13. Finis Idleman, Des Moines, 
la. 14, Wallace Tharp, Allegheny, Pa. 15, W. S. Priest, Columbus, 0. 
16, Vernon Stauffer, Angola, Ind. 17, E. W. Allen, Wichita, Kan. 



MEN INSTRUMENTAL IN THE MOVEMENT 747 

in the movement during these later days. Let any one 
glance over the names of the preachers and educators 
given in the foregoing list and he will see very readily 
that there are men in this list who differ quite as widely 
as the pioneers differed among themselves. The questions 
now are not the same as they were in the early days of 
the movement. Some of the modern questions relate to 
Biblical criticism, and such men as Willett and Sweeney 
find themselves far apart in their interpretation of the 
Scriptures with respect to miracles and other important 
matters. Even men like Dr. Garrison and J. A. Lord, 
B. A. Jenkins and J. W. McGarvey, differ widely in their 
opinions concerning many things both of doctrine and 
policy ; and yet, notwithstanding all these differences, these 
men heartily co-operate with one another, and all agree 
with respect to the cardinal' facts of the faith, thereby 
illustrating the catholicity of the Disciple plea, as well 
as the sufficiency of the platform which they have adopted. 
The list of men given is a sufficient proof that the plea 
of the Disciples is eminently catholic. Of course there 
has been friction at nearly all the points of difference, 
but no division of any consequence has ever followed, 
even where these differences have come prominently into 
view. Occasionally an ugly spirit has been manifested, 
and sometimes there have been threatenings of coming 
divisions, but these have never materialised to any ex- 
tent. A few restless spirits, who determined at any cost 
to make their opinions absolutely vital, and who, at the 
same time, sought to propagate these opinions at the 
expense of the unity of the spirit in the bond of peace, 
made slight breaches in the ranks of the Disciples; but 
all these divisive movements soon came to naught. The 
views held by such men as Jesse B. Ferguson, W. S. Rus- 
sell, I. N. Carmen, and Dr. Thomas would never have dis- 
turbed the unity of the Disciples, had these men enter- 
tained the opinions they did without insisting upon them 
as matters of faith. Moses E. Lard held to some views 
with respect to the meaning of future punishment which 
were not at all in harmony with the generally accepted 
views of the Disciples, but he continued in the fellowship 
of the Church until his death, and he is now remembered 
by Disciples everywhere as one of the great men of the 
Restoration movement. But Lard never did make his 



748 HISTORY OF THE DISCIPLES OF CHRIST 

opinions, with respect to anything, fundamental in his 
religious life. He loved freedom and he was honest, and 
when he was persuaded that a thing was true he had 
the courage of his convictions to say so, but he had equal 
courage to allow his brethren to entertain a different view, 
if they were fully persuaded that his view was wrong. 

Most of the living men whose names have been men- 
tioned differ among themselves also as regards practical 
matters. Every man is doing his work in his own way. 
There is no iron-clad system among the Disciples for 
determining methods of working. There is the largest 
liberty allowed with respect to all these matters. At 
the same time it is unmistakably true that there is no 
great difference even in methods, and this is rather re- 
markable, since there has never been much attempt at 
uniformity, even where uniformity would seem to be almost 
necessary. Take the matter of the Communion service 
for example. For a long time the method of administer- 
ing the Lord's Supper was practically the same in nearly 
all the churches. However, the older members of the 
churches, now living, can remember when there was con- 
siderable controversy among the Disciples as to whether 
the Supper should be administered in the morning, after- 
noon, or night. Now, such a matter is treated with in- 
difference. It is furthermore the privilege of any church 
to have the Communion before the preaching or after 
the preaching, as may suit the convenience and taste of 
the congregation. Many of the churches use individual 
Communion cups, and some of the churches return thanks 
for both the bread and the wine at the same time. 

The time is also remembered by many when the same 
hymnbook was used in all the churches, and when it was 
thought advisable to publish a new hymnbook a committee 
was appointed by the American Christian Missionary So- 
ciety for this purpose, and mainly for the reason that it 
was thought important that the one-hymn-book idea should 
be perpetuated. However, the churches have come to 
exercise great freedom, even with respect to this matter, 
which for a long time was regarded as very important. 
The hymnbook has been practically ruled out entirely, 
and in its place the churches are now using hymnals, and 
there is a great variety of these, so that every church can 
please itself as to what book is used. 



MEN INSTRUMENTAL IN THE MOVEMENT 749 

This liberty may produce some confusion, and really 
does at times almost disturb a few of the older church 
members, who lived under a former dispensation. But in 
all this is illustrated the power of unity among the Dis- 
ciples, notwithstanding the great respect there is for lib- 
erty in all that they say and do. Is not this the only 
platform that can insure Christian union? Is it possible 
to have union if all this variety has to be reduced to a 
minimum? Is it not far better to have a common centre, 
and then allow a planetary system to revolve around 
this, rather than to make a sun of every planet? Differ- 
ence is the law of life, and difference, when it is in the 
right place, is the only way in which to have harmony. 
The Disciple platform proposes one central personality — 
Jesus the Christ, the Son of the living God — and when 
the things which He has commanded are accepted, the 
largest liberty is allowed with respect to all matters of 
opinion, even as regards Biblical interpretation. This 
differentiates the catholic plea of the Disciples from all 
the denominations that have fenced in their churches by 
human creeds. The Disciples ring out in every part of 
the Christian world this glorious motto : " The right to 
differ, but no right to divide." 

BUSINESS MEN 

It is one of the signs of the times that the Disciples 
are taking a business view of their responsibilities. The 
organisation of the societies to which attention has already 
been called led up to a very decided recognition of what 
is understood as a " Lay Element," or the business men 
element, in its relation to the whole movement. This 
recognition has finally led to the organisation of the 
business men into a society called " The Brotherhood of 
the Disciples of Christ.'- This organisation aims to bring 
the business men into a closer relation with everything 
that is done, in order to forward the great enterprises of 
the churches. Evidently this is a movement in the right 
direction. And it is already assuming very definite and 
influential proportions. The following are the officers 
of this new organisation: 

Officers: R. A. Long, President and Acting Treasurer, Long 
Bldg., Kansas City, Mo. ; P. C. MacFarlane, Secretary, Kansas 
City, Mo. ; E. E. Eliott, Assistant Secretary. 



750 HISTORY OF THE DISCIPLES OF CHRIST 

The Committee: C. M. Chilton, Fletcher Cowherd, Thos. 
S. Ridge, Burris A. Jenkins, R. A. Long, J. H. Allen, W. 
Davies Pittman. 

But the interest of our business men is not confined 
to this organisation. There is a general feeling among 
the brotherhood of the Disciples that the direction of 
affairs has been too much confined to the preachers. Per- 
haps this was unavoidable in the days of the past. Any- 
way, the preachers are not responsible for this state of 
things. They have always been more than anxious to have 
the business men participate in their councils, but for 
some reason these men have not become very active in 
any of the societies, though they have contributed liber- 
ally of their means to their support. 

It is now felt that the time has come when the men 
who control the sinews of war must be brought into the 
councils of the brotherhood, and the society to which 
reference has been made will probably do much to stimu- 
late the activities of the business men in this respect. 
This is a very encouraging outlook to the preachers them- 
selves, who have long realised the need of the business 
experience which these business men will bring into the 
affairs of the Church. 

At the General Convention in New Orleans, in 1908, 
steps were taken to organise a Ministerial Association for 
the better protection of the ministers themselves, in guard- 
ing against imposition from those who are not worthy to 
occupy the ministerial position, and also for general sym- 
pathy with and co-operation in all the work committed 
to their hands. While this organisation of the ministers 
will doubtless bring more efficiency to their own work, 
they, have nevertheless been deeply impressed with the 
fact that there is a considerable amount of work for 
which they are not specially qualified, as their training has 
not been with reference to it ; and this is precisely the work 
that the business men of the churches can and ought to 
do. It is hoped, therefore, by the Disciples that the new 
awakening, with respect to the importance of their busi- 
ness men, will do much in the future to forward their 
religious movement. These business men have always been 
a sort of silent force in the Disciple movement. Without 
them the movement would doubtless have failed, but they 
have received very slight recognition in any of the histories 



MEN INSTRUMENTAL IN THE MOVEMENT 751 

that have been written concerning the Disciples. It is 
believed, therefore, that some recognition ought to be made 
of this class of men in a history which assumes to embrace 
in its scope a somewhat comprehensive view of all the 
forces that have been engaged in the movement; and it 
is a pleasure, as well as a duty, to present some of the 
names of the business men who deserve to be mentioned 
for their active support of the Disciples in their effort to 
restore New Testament Christianity, in its faith, doctrine, 
and life. 

In submitting a list of business and professional men it 
is possible to do little more than mention the name of 
each, as, to do justice to these men, a volume would be 
required. However, in a few instances, some facts are 
stated with reference to the life and character, and the 
reader will be able to see at once the reason for this. It 
is not even always possible to draw the line between the 
dead and the living; consequently, the name only can be 
perpetuated in this work. 

Though one of the middle-aged men, the name of R. A. 
Long of Kansas City is placed at the head of this list. 
As he is the president of the Brotherhood Association, he 
is entitled to this place, though for other reasons he is 
eminently entitled to it. The Disciples have never had 
a man in their fellowship who was a more princely giver 
than R. A. Long. It would seem that there is practically 
no end to his contributions to all the enterprises of the 
church. Nor does he confine his gifts entirely to the 
Christian Church. He gives to many outside enterprises, 
and especially to those of a religious character. 

Mr. Long is a deeply religious man, though he makes 
no exhibition of this in public. He is, of all men, the 
least obtrusive upon public attention. He shrinks from 
the publication of his benefactions. He was president 
of the American Christian Missionary Society for 1907-8. 
His gifts to colleges have been most liberal. Indeed, it 
would be almost impossible to mention any worthy 
enterprise among the Disciples to which he is not a liberal 
contributor. As he is still comparatively a young man, 
and as there seems to be no limit to the blessings which 
God is showering upon him, there seems also to be no end 
to the distributions which he is constantly making of his 
already ample fortune. 



752 HISTORY OF THE DISCIPLES OF CHRIST 

Timothy Coop of England is another name that deserves 
to be enshrined in history. He began his active manhood- 
life in almost extreme poverty, but through his indomitable 
energy and wise management he accumulated an ample 
fortune, and for the last ten or twelve years of his life 
he contributed each year to benevolent enterprises not less 
than $25,000.00. He was devoted to American institu- 
tions, and died while on a visit to this country, and was 
buried in the cemetery at Cincinnati. 

T. W. Phillips of New Castle, Pa., has been a generous 
giver to the Disciples' cause. Mr. Phillips has made large 
gifts to Bethany College, and has always been a liberal 
supporter of the missionary societies connected with the 
Disciple movement. It is understood that he is the author 
of a book entitled, " The Church of Christ, by a Layman." 
This book has had a wide circulation, and is a plain, 
common-sense presentation of New Testament teaching 
concerning the Gospel and the Church. 

Joseph I. Irwin, Columbus, Ind., is a business man 
who has accumulated a large fortune through his own 
industry. Recently he made a gift of $100,000.00 to Butler 
College, at Indianapolis, and he has also been a generous 
contributor to other organisations of the Disciples. He 
has now arrived at extreme old age, but is still in fairly 
good health. He is the father-in-law of Z. T. Sweeney, 
a distinguished preacher among the Disciples, and at one 
time consul-general at Constantinople. 

W. S. Dickinson of Cincinnati has been associated 
with the Disciple movement from his early youth, and 
has been closely identified with the colleges, missionary 
societies, and benevolent organisations of the movement, 
since the organisation of the American Christian Mis- 
sionary Society in 1849, he being one of the few men, now 
living, who were present on that occasion. He was for 
many years treasurer of the Foreign Missionary Society, 
and at the present time holds several official positions in 
Church organisations. 

A. M. Atkinson of Indiana is another man who will 
be held in memory as a consecrated business man. He 
was the real founder of the Board of Ministerial Relief, 
and fell dead at Cincinnati while pleading for the old 
heroes who needed the support of the brethren. 

John B. Bowman of Kentucky deserves special mention. 




PROMINENT BUSINESS MEN NOW DECEASED 



1, Governor F. R. Drake. 2, Timothy Coop. 3, Governor Richard M. 
Bishop. 4, Ovid Bell. 5, President James A. Garfield. 6, Judge J. S. 
Black. 7, John B. Bowman. 8, D. O. Smart. 9, A. M. Atkinson. 10, R. 
R. Sloan. 11, Albert Allen. 



MEN INSTRUMENTAL IN THE MOVEMENT 753 

He was profoundly interested in education, and gave his 
time, talent, and means to the building up of Kentucky 
University, at Lexington. He purchased the Ashland 
estate, owned by Henry Clay, and co-ordinated the Agri- 
cultural College with the university, and at the same time 
perfected plans by which, no doubt, one of the greatest 
universities in the country would have been developed 
had he been able to carry out these plans. But for 
reasons, which need not here be mentioned, he was hin- 
dered, and finally gave up the task some time before his 
death. But what he accomplished for the university will 
remain as a monument to his memory. He was one of 
the men present, in 1874, when the Foreign Christian 
Society practically had its birth. 

Ovid Butler of Indiana was another great man among 
the men who have passed away. He was the founder 
of what is now known as Butler College, though the first 
name was Northwestern Christian University. Mr. Butler 
was a lawyer by profession and accumulated a considerable 
fortune, of which he contributed liberally to the building 
up of the institution which now bears his name. He was 
also a wise man in council, and was much esteemed 
by those who knew him. 

Albert Allen was a Kentuckian who deserves to be 
gratefully remembered for his counsel and energetic efforts 
in the management of the business enterprises of the 
Church. He was state secretary under Governor Bishop 
of Ohio, and for a while lived at Bethany, W. Va., while 
he was financial agent for Bethany College. But most 
of his life was spent in his native state, where he was 
highly respected by all who knew him. He was regarded 
as a wise counsellor, and most efficient and energetic 
helper in the business affairs connected with the Disciple 
movement. 

G. W. N. Yost, in his day, was a very generous giver. 
He was an inventor, and at times was very successful 
in business, though he was not careful in the management 
of his affairs, and consequently met with reverses which 
limited his power to help. However, during the times 
when he was successful his great heart prompted him to 
large benevolences. 

C. H. Gould of Cincinnati was for many years closely 
allied with the central position of the Disciple propaganda. 



754 HISTORY OF THE DISCIPLES OF CHRIST 

He was a man of sterling integrity, and both in counsel 
and money he gave freely and wisely to the Disciple 
cause. He was for a time one of the stockholders of 
the Standard Publishing Company, and was for many 
years an honoured elder of the Central Christian Church 
of Cincinnati, the building of which he superintended 
during its erection. 

B. F. Coulter of California deserves very special men- 
tion in connection with the business men who have been 
distinguished for their generous gifts to the Disciple cause. 
Mr. Coulter, like a great many Disciples, was born in 
Kentucky, and after living in Tennessee for several years, 
he removed to California in 1877. During nearly the 
whole of his Christian life he has united business with the 
preaching of the Gospel. In California he has held his 
membership in the Broadway Church of Los Angeles, the 
house for this congregation being built by Mr. Coulter 
himself. He has recently made over to this church prop- 
erty for the extension of its work, the worth of which 
is estimated at |150,000.00. He has also built at his own 
cost a comfortable building for a Japanese church-school, 
in connection with the Broadway Church. In addition to 
these benefactions he has contributed largely to many other 
enterprises of the Disciples. Recently there appeared an 
editorial in one of the Los Angeles papers, representing 
him as a " true successor of the Apostles." The editorial 
mentioned says that Mr. Coulter is as unaffected as a little 
child, notwithstanding his munificent gifts and his large 
business, the latter of which enables him to make these 
gifts. 

Charles C. Chapman was born in Macomb, 111., in 1853. 
In 1894 he removed to Southern California, since which 
time he has been actively engaged in the culture of citrus 
fruits, and a recent issue of the National Fruit Trade 
Journal called him the." Orange King of the World," and 
said he was " the most talked-of and successful grower of 
citrus fruits throughout the world." He is not a rich 
man, as the present generation counts riches, but he has 
always been a generous giver according to his means. He 
is a trustee of Pomona College, and also of the Berkeley 
Bible Seminary. In counsel he is wise; in business, ener- 
getic; in his church life, faithful; and socially, he is one 
of the most agreeable of men. 




PROMINENT BUSINESS MEN LIVING 



1, Hon. Oliver W. Stewart. 2, Senator George T. Oliver. 3, Hon. 
Champ Clark. 4, Congressman W. H. Graham. 5, Robert H. Stockton. 
6, R. A. Long. 7, S. G. Boyd. 8, B. F. Coulter. 9, J. O. Carson. 10, 
Abram Teachout. 11, W. S. "Dickinson. 12, F. E. Udell. 13, Samuel M. 
Hunt. 14, T. W. Phillips. 15, Eli H. Long, M.D. 



MEN INSTRUMENTAL IN THE MOVEMENT 755 

J. H. Allen is a well-known cotton merchant of St. 
Louis. He is modest and somewhat retiring, but is force- 
ful and energetic in business. He has contributed much 
to the Disciple cause in St. Louis, and has helped many 
struggling churches throughout the entire South and South- 
west. He has also given to the Bible College at Columbia 
and other colleges of his Church. He is active in the 
Christian Brotherhood organisation. 

R. H. Stockton of St. Louis has already been mentioned, 
but his name deserves to be recorded on this page. His 
contributions to the Orphans' Home of St. Louis, to several 
colleges, and for the erection of the new Hamilton Avenue 
Christian Church in St. Louis, place him among the most 
generous givers connected with the Disciples movement. 

Claud L. Garth of Georgetown, Ky., gave during his 
lifetime $90,000.00 to the Educational Society of that state. 
John and Benjamin Thomas of Shelbyville, Ky., have 
given $80,000.00 for the endowment of the College of the 
Bible at Lexington. Dr. Gill of Danville, Ky., gave $15,- 
000.00 to the same college. 

Only the names of the following can be given : Benjamin 
L. Locke, Joseph Toole, Joseph Wyatt, Thomas Chris- 
topher, Alexander Craig, Tolbert Fairleigh, S. C. Wood- 
son, Ned Campbell, David Call, John Baker, W. T. Lenoir, 
Walter Lenoir, Austin Bradford, Thomas D. Grant, Alex- 
ander Douglass, William Hitt, David Carter, Jesse Boul- 
ton, John Boulton, William Victor, J. B. Victor, Samuel 
B. Moss, John P. Hubbell, John Jameson, Joseph Bryant, 
T. R. H. Smith, George Brawner, Henry Davis, W. H. 
Beddow, William Warden, Congrave Warden, W. H. 
Plunkett, James T. Plunkett, John N. Barr, A. Johnson, 
John Allega, Bruce Dicken, P. B. Darr, Joseph Rea, Ed- 
mund Rea, L. Tull, R. G. Martin, Sr. ; R. G. Martin, Jr. ; 
John L. Cleinkscales, James R. Pritehard, William Roy, 
Thomas Sheppard, William Berry, William A. Morton, 
Marson Summers, George Smith, Alfred Riley, George 
Hughes, Dan Hughes, John Keller, Daniel Bell, William 
Field, James Paris, Thomas Gosney, Joseph Biggerstaff, 
Wilson Biggerstaff, Granville Biggerstaff, Perry Riley, 
Robert Scarce, George W. Dawdson, Alexander Cook, 
J. W. Ellis, John Ballinger, Joseph McGee, Samuel Rich- 
ardson, William Collier, William Collier, Jr.; Joseph 
Collier, Luther Collier, Thomas Proctor, Joseph Thomas, 



756 HISTORY OF THE DISCIPLES OF CHRIST 

Adam Murray, William Hubbell, Mark A. Thaxton, Barton 
England, Joel Prewett, Robert Prewett, A. J. Herndon, 
William Mallory, W. C. Boone, James A. Shirley, Frank 
Williams, Weston Birch, William Roper, Alfred Roper, 
John H. Estill, Robert Estill, James Forbes, Preston 
Holley, Thomas Smith, Thomas Radford, John Bryant, 
Sr. ; Merritt Hughes, L. M. Sea, Lawrence Moore, A. E. 
Higginson, Stull Hardies, John Bryant, Jr.; John A. 
Sea, William Hickman, Thomas A. Smart, D. O. Smart, 

B. A. Atkins, Andrew T. Jenkins, James Hurt, Robert 

C. White, E. C. White, Alexander Matthews, S. S. 
Matthews, L. S. Cady, D. T. Alger, W. S. Woods, 
J. C. Hill, Fletcher Cowherd, R. L. Yeager, I. M. 
Ridge, Thomas E. Ridge, W. G. Logan, Seth Mabry, W. L. 
Hedges, R. D. Shannan, James Campbell, Robert Camp- 
bell, Frank Campbell, Thomas Campbell, Samuel Meng, 
Thomas White, William White, Thomas White, Jr. ; Edwin 
White, Edwin Carter, Joseph Carter, Jesse Carter, Leo 
B. Warren, Hiram Bledsoe, Levi Yancamp, James S. 
Muse, George W. Marquis, John E. Bascpm, John Run- 
yon, Isaac Chanslor, Waller Barnes, P. R. Whittlesey, 
James Tebbs, William Bell, William A. Gordon, Lynn B. 
Gordon, Thomas Shelby, John B. Bowman, Lewis Wern- 
wag, Thomas Wernwag, F. Cooley, Henry Fisher, Gran- 
ville Clayton, Willis Dusall, Peter Temple, John Warren, 
Anderson Warren, William Ridge, Thomas Proctor, James 
Small, Benjamin Emison, James Emison, J. A. McHatton, 
Martin Slaughter, William Chanslor, Henderson Davis, 
R. A. Grant, George Brawnez, David F. Morton, A. 
S. Robards, Thomas Hixon, Abner Gore, Joshua Gore, 

D. M. Dulaney, William H. Dulaney, Humphrey McYeigh, 
Lewis Bryan, Thomas Bryan, Josephus Fox, Thomas 
N. Crutcher, David H. Moss, A. Alexander, Braxton 
Giddings, William Howell, Leslie Fox, Samuel Bassett, 
James Davis, Jefferson Bridgeford, John Conyers, Gran- 
ville Snell, Thornton Smith, William Henley, John Hop- 
kins, Daniel Eubanks, John Foreman, William Foreman, 
Daniel Outright, Thomas Barker, William Reid, John Reid, 
B. Featherston, E. O. Waller, Edmund Cockerill, Grandy 
Cockerill, William C. Wells, James Adkins, John Collins, 
Richard Waller, John M. Railey, Bert Railey, James Steel, 
John Harris, William Chestnut, Marion Collins, Jesse 
Collins, B. J. Woodson, Stephen C. Woodson, A. Perrin, 



MEN INSTRUMENTAL IN THE MOVEMENT 757 

William Perrin, Archie Leavel, Christopher Leavel, Alex- 
ander Breckenridge, A. B. Masterson, Roland T. Proctor, 
B. J. Haley, T. P. Haley, H. H. Haley, Bloomfield 
Hutsell, John W. Hutsell, Asa C. Proctor, Thomas P. 
Coates, Thomas P. White, William T. Rutherford, Thomas 
B. Reed, Henry Austin, W. W. Mosby, Joseph Hughes, 
William Martin, William P. Hubbell, Glayton Jacob, 
Charles J. Hughes, Joseph Chew, Ben Brown, William 
Riffe, Willis Warriner, Waller Bullock, George Fletcher, 
Will Fletcher, James Gordon, Peter Rea, R. Holloway, 
David T. Gore, Richard Robertson, John Robertson, 
George R. Smith, Thomas Fletcher, W. Herrold, Mentor 
Thompson, Robert B. Fife, W. G. Fife, Charles Stewart, 
R. D. Patterson, James O. Carson, Williamson Pittman, 
Edward Pittman, George Pittman, George Kerr, Thomas 
A. Russell, Hiram Christopher, A. W. Doniphan, William 
Field, John Wells, Thomas Wells, Richard Wyrick, Joseph 
Harrison, W. D. Henry, Robert McGowan, Irving Mc- 
Gowan, John Stone, J. W. Ellis, Edward Wilkinson, Henry 
Rhinehart, George Rohrer, J. H. Garrison, J. H. Smart, 
Abram Nave, Constant Lake, Albert Hinsdal, F. E. Udell, 
J. W. Perry, J. O. Williamson, F. W. Myers, W. E. Slay- 
bank, William Spanton, J. S. Shupe, J. S. Archer, Levi 
Allen, W. M. Hillings, B. W. Storen, Dr. J. F. Davis, 
George Pow, Aaron Davis, I. J. Palmer, J. M. Vandevoort, 
Mathew Fife, Abram Teachout, Asa Shulen, S. M. Cook, 
Miner J. Allen, James Egbert, A. A. Jamson, Zet Rudolph, 
Edwin Whitmore, W. T. Bishop, M. H. Dalton, B. T. 
Disney, I. M. Tilford, Marshall Reeves, Judge I. Smith, 
W. W. Thrasher, Howard Cale, C. H. Whitset, John Dorsh, 
E. M. Bowman, L. H. Coleman, Russell Errett, J. F. 
Wright, Archibald Trowbridge, G. W. Trowbridge, Henry 
Pearce, S. S. Clark, B. W. Wasson, W. C. Irwin, Thurston 
Crane, Owen Owens, D. W. Chase, John McCannon, A. D. 
Fillmore, A. B. Fenton, Isaac Strickle, Abraham Strickle, 
James Leslie, R. R. Sloan, Dr. J. P. Robison,C. D. Hurlbut, 
Harmon Austin, John G. Allen, Dr. J. G. Chinn, Judge 
Jerry Morton, Landon A. Thomas, Lewis Crutcher, J. L. 
Moore, Thomas S. Bronston, James M. Graves, I. P. Fos- 
bitt, James Trabue, W. J. Thomas, B. B. Groomes, E. S. 
Jewett, Sr. ; ex-Governor J. W. Fisk, W. B. Mooklar, Dr. 
A. H. Wall, Samuel Hesdley, Andrew Parish, W. F. Patter- 
son, Alexander Dunlap, Clark Arnett, John Wasson, Sam- 



758 HISTORY OF THE DISCIPLES OF CHRIST 

uel Nuckels, Henry Bohon, Ben C. Allen, D. M. Bowman, 
Temple Bergin, W. P. Bergin, Augustus Beasley, D. H. C. 
Burroughs, John Aresal, Sr. ; Marshall Headley, David 
Heal, Ephraim Young, Oliver Farra, Charles Farra, John 
Marrs, J. G. Kinnard, Samuel Coleman, T. S. Hayes, Dr. J. 
S. Lane, R. M. Wells, R. W. Hocker, Peter Carter, Edward 
Carter, S. Dudderar, W. B. Emmal, William Vanpelt, 
Judge R. Reid, J. T. Hinton, W. S. Fant, Z. F. Smith, 
Thomas Lillard, W. S. Shanks, Clarence Tait, B. F. Hud- 
son, Jake Robinson, W. L. Crutcher, Jesse Hocker, S. M. 
Cooper, Joseph Wasson, J. P. Torbett, W. W. Dowling, T. 
Burnell, B. F. Lowry, I. B. Bowman, R. S. Harvey, J. N. 
Dalby, Geo. B. Farrington, E. P. Graves, S. M. Cooper, 
James A. Fillmore, Dr. H. Gerould, Lathrop Cooley, W. 
K. Homan, Frank Coop, Joe Coop. 




MISCELLANEOUS GROUP OF LIVING MEN 



1, P. H. Welshimer. 2, J. B. Lehman. 3, Z. T. Sweenev. 4, J. J. 
Haley. 5, J. H. Gilliland. 6, M. M. Davis. 7, J. Z. Tyler. 8, Leonard 
G. Thompson. 9, Benjamin L. Smith. 10, Prof. Charles T. Paul. 11, 
Frederick W. Burnham. 12, Charles C. Chapman. 



CHAPTER XXIX 

THE CENTENNIAL OUTLOOK 

FOR several years the Disciples have had their faces 
turned toward Pittsburg, where their great Cen- 
tennial celebration is to take place in October of 
the present year. As already stated in another chapter, 
this will probably be one of the greatest religious con- 
ventions ever held in the history of Christianity, at least 
so far as the number in attendance is concerned. Unless 
all signs fail, it is certain that there will be present during 
this convention not less than 50,000 Disciples, and prob- 
ably many more. An extensive programme has been pre- 
pared, the object of which is to set forth in a popular way 
something of the history, principles, plans, and aims of 
the Disciple movement, and this volume would not be 
complete without giving some consideration to the Cen- 
tennial year of the Disciple movement. 

The place selected is believed to be appropriate. The 
movement, from the Campbellian side, began in Western 
Pennsylvania. The " Declaration and Address " was 
written in a house still standing, an illustration of which 
will be found in this volume. Thomas Campbell first 
settled in Western Pennsylvania, and Alexander, his son, 
lived there also until he married and moved to Beth- 
any, W. Va. 

But even Bethany is not far from Pittsburg and will 
doubtless be visited by many of the delegates who will 
attend the Centennial celebration. Walter Scott began 
his public ministry in Pittsburg, and other distinguished 
men, connected with the early days of the movement, 
lived there. Dr. Richardson was practising medicine in 
that city when he became acquainted with Walter Scott. 
It has been the home of some of the great preachers con- 
nected with the movement, as well as business men who 
have contributed of their means to the support of the 
cause. There are many associations connected with Pitts- 

759 



760 HISTORY OF THE DISCIPLES OF CHRIST 

burg that make it a suitable place for holding this great 
convention of the Disciples. 

It is not difficult to anticipate the enthusiasm of the 
delegates who will be present on this interesting occasion. 
The Centennial celebration will form a sort of promontory 
from which Disciples may contemplate the history of the 
past, the present outlook, and the future prospects of the 
great movement which has gained such widespread in- 
fluence in the hundred years since it started. 

In the preceding pages of this volume the movement 
has been considered in its past history. That history is 
undoubtedly a remarkable one. It cannot be accounted 
for on any other hypothesis than that it has been fostered 
by a kind Providence, which has watched over every step 
of its progress. However, this Providence has not always 
entirely shielded the movement from evil influences. There 
have been dark days as well as bright days; there have 
been drawbacks as well as incentives to go forward. But 
all this is in harmony with the general course of things. 
The method of the Divine government does not insure 
immunity from influences of evil, but it gives grace to 
resist these influences, which is far better than to suppress 
the influences themselves. Conflict is the law of progress. 
We are living in a world of lights and shadows, of sun- 
shine and darkness, of joy and sorrow, of triumphs and 
trials, and no one ought to expect the most favoured 
religious movement to be entirely free from apparently 
unfriendly influences. But, after all, the very opposition 
which the Disciples have had to meet has been one of 
the best things that could have happened. This has made 
them vigilant, stimulated their activities, sharpened their 
intellectual perceptions, welded them together in the bond 
of a common faith, hope, and love, and has helped to make 
them a compact brotherhood, notwithstanding they have 
no human creed by which they are held together. 

All is not entirely bright with them in this Centennial 
year. There are, here and there, indications of unrest, 
and in some places there are severe rumblings of a coming 
storm. They have fought through many hardly-contested 
battles, and have gained some conspicuous victories. But 
the final triumph of their principles has not yet been 
fully realised. Nor is the opposition confined to those 
who are outside the Disciple churches. Some of it is in 



THE CENTENNIAL OUTLOOK 761 

their own churches. There are always restless spirits 
who are seeking for new fields of enterprise. If these 
men are wisely guided, they are always important factors 
in any great movement. To stand still is death; to go 
forward is danger ; but it is better to brave the danger of 
going forward than to stand still and die. 

In this fact is much of the glory of the Disciples. In 
rejecting human creeds they utterly refused to tie them- 
selves to the " dead hand." These creeds are essentially 
unprogressive. They cannot move beyond the day they 
were adopted. They crystallised truth as men saw it 
when the creeds were made. Since that time they have 
not moved an inch, nor can they move, as they are prac- 
tically the coffins in which the dead past is buried. Men 
who stand by these creeds must themselves become reli- 
giously unprogressive. They* can go no farther than their 
creeds go, unless they break with them entirely, and this 
is equivalent to surrendering them, which is the very 
thing they ought to do in order that true religious progress 
may be made. But the Disciples have not only rejected 
these dead hands and religious sepulchres, but they have 
accepted a Leader who " was dead but is alive for ever- 
more.'' In accepting Jesus the Christ as their Great 
Leader, the Disciples practically pledge themselves to 
every forward movement which He commands. They fol- 
low Him, the living, personal representative of the religion 
which He came to this earth to establish ; and, in following 
Him, they must necessarily always and everywhere be in 
the front of the battle where the contest against all evil 
influences is waged. 

But this very fact of taking Jesus the Christ as their 
leader, and following Him wheresoever He goes, necessarily 
brings the Disciples into many antagonisms which might 
be avoided if they were satisfied to settle down with the 
achievements of the dead past and refuse to go forward 
as Jesus, their leader, goes to the conquest of the nations. 

It may be that this progressive attitude of the Disciples 
will occasionally show itself in illegitimate tendencies, 
or in dangerous experiments. But even where this is the 
case, the situation is infinitely better than that extreme 
timidity which refuses to do anything, lest something 
should be done that is wrong. The first thing that the 
Apostle enjoins to be added to faith is courage, and that 



762 HISTORY OF THE DISCIPLES OF CHRIST 

courage should be carefully distinguished from rashness. 
At the same time, no progress can be made in this world 
without a good degree of willingness to take some risks, 
even in the most sacred religious things. Biblical crit- 
icism is not a thing to be despised. Alexander Campbell 
was the champion of a Bible, free from human glosses, 
and of a system of Hermeneutics that appeals to the 
educated reason; and he would be the last man in the 
ranks of the Disciples, if he were living to-day, to be 
unwilling to hear any one who has anything to say worth 
while concerning either the Bible or the rules by which 
it should be interpreted. 

Freedom is always a precious boon to those who have 
felt its inspiring influence. But freedom has its dangers. 
Despotism is a mean thing ; and is usually devoid of 
inspiration. But, after all, it has some good in it. It is 
good for order and for holding together. Where it reigns 
supreme there is not much danger of division. But Dis- 
ciples, at least, have always preferred, and probably will 
always prefer, liberty with its evil to despotism with its 
good. 

Recently there has been some discussion with regard to 
higher criticism tendencies among the Disciples. A few 
men have felt it to be their duty to urge upon the Dis- 
ciples to bring up their movement so as to parallel it 
with the scholarship of the age. Of course these phrases 
are susceptible of different interpretations. The phrase, 
" scholarship of the age," is itself open to serious criticism 
from the Disciples' point of view. It has been the glory 
of the Disciples that they have always preached a Gospel 
which is simple and adapted to every creature. While 
they have advocated education, even to the highest that 
can be given in their colleges and universities, they have 
constantly urged that " the world by wisdom never knew 
God," and cannot know Him in any such way. This view 
of the matter has made the Disciples careful, and even 
somewhat suspicious, with regard to mere intellectual 
attainments, where these come in conflict with the suprem- 
acy of the heart life. Unsanctified reason has often been 
found in conflict with the religion of the heart. Whoever 
is well acquainted with ecclesiastical history needs not be 
told that nearly all of the divisions that have come about 
in the history of Christianity have been produced by 



THE CENTENNIAL OUTLOOK 763 

this conflict between the head and the heart. At the same 
time it is unworthy of a plea which makes its appeal 
to the intelligence of men to ask them to surrender their 
reason simply because that reason may find itself in 
conflict with the " traditions of the fathers." 

The one thing which Disciples need to consider, during 
this Centennial year, is that this year is one hundred 
years later in the history of the world than when their 
movement had its beginning. One hundred years in these 
days make a very wide difference in the position which 
things occupy with respect to one another. The world 
has made immense progress since 1809. Christianity has 
itself made progress. There are means ready at hand, 
by which the Bible can be understood, which were not 
available when Mr. Campbell began his advocacy through 
the Christian Baptist. No one would think of reproducing 
many things that he said at that time, and hope to make 
them practical in the present day. He had his problems 
then and laboured earnestly and faithfully to solve them. 
Nor did he ever seem to have the fear of men before his 
eyes. While celebrating the inauguration of the great 
movement, which he did so much to make successful, will 
Disciples now tremble at the courage which he displayed? 
Surely they cannot honour His name if they refuse to 
follow wherever their Great Leader inspires them to go. 
Of course, they must be careful. Prudence is always 
closely allied with true courage. While the Disciples 
must still speak where the Bible speaks and be silent 
where it is silent, they need not always speak the whole 
truth as they see it, for the reason that there are many 
Disciples who cannot bear to hear the whole truth any 
more than the disciples of Jesus could bear it all when 
He told them He had many things to tell them, but they 
could not bear to hear them then. While the truth is 
progressive, and while we must be progressive with it, it 
is, after all, a very important thing to follow Longfellow's 
advice, to " Learn to labour and to wait," for inconsiderate 
haste in even saying things may sometimes lead to long 
delays when "hope deferred" must reign rather than 
"faith realised." 

In summing up the results of the century of the move- 
ment under consideration, Disciples may congratulate 
themselves upon the very great progress they have made 



764 HISTORY OF THE DISCIPLES OF CHRIST 

in nearly every department of their work. In educational 
matters they are coming to the front. They have been 
rather slow in this respect, for the reason that they have 
been unable to endow colleges; but some of these colleges 
are already taking high rank, and are receiving substantial 
gifts to their endowment funds. The day is auspicious 
for bright things, and it is believed that from this very 
year a new era will break forth with respect to the higher 
education. 

The churches are still carrying on vigorous evangelistic 
work. The gains in numbers have been very decided 
within the past few decades. The most reliable statistics 
which can be obtained place the churches in round numbers 
at about 11,000, and the number of Disciples at about a 
million and a half. Of course it is not claimed that these 
figures are absolutely correct. The Disciples have never- 
had any trustworthy system for numbering Israel. In- 
deed, they have been a little doubtful as to the propriety 
of this, in view of its prohibition under the Jewish system. 
Recently some earnest efforts have been made to secure 
trustworthy information with regard to the number of 
churches, preachers, and members, but this information 
is not yet equal to the giving of definite figures. How- 
ever, it is believed that the estimates already mentioned 
are not far from the truth of the matter. 

But, after all, numbers are not the things that count 
most. The progress which the Disciples have made in 
church-building, missionary operations, in contributions 
to the support of the work, and in spiritual grow T th, both 
at home and abroad, is certainly very encouraging in this 
Centennial year. 

One thing that is often not counted in estimating prog- 
ress may be regarded as almost the chief thing for which 
the Disciples should be thankful, namely, progress in the 
spiritual life. In enumerating the Centennial aims the 
first on the programme is prayer. Surely this speaks well 
for a religious people who are aiming to reproduce New 
Testament Christianity. Everything else would be a fail- 
ure if the Disciples did not lean upon the Divine arm 
for strength. Indeed, it is one of the most hopeful things 
in this Centennial year that prayer should be the first 
consideration in the programme which has been published, 
indicating something of what is to be done at the Cen- 



THE CENTENNIAL OUTLOOK 765 

tennial celebration, as well as the kind of progress to be 
aimed at in the churches. 

Undoubtedly the Disciples have great reason to rejoice 
in the present condition of their churches; especially is 
this true of their city churches, where for several years 
they have been making considerable progress. It has al- 
ready been shown that in the early years of the movement 
very little attempt was made to evangelise the cities, and 
this for the reason that the time was not ripe for such 
an effort, in view of the fact that they had very few 
ministers properly equipped for this special work. How- 
ever, for several years they have been making decided 
progress in the cities, and now, in this Centennial year, 
they can look with unaffected pride at what has been 
accomplished. It is only necessary to mention a few of 
the leading cities to illustrate the progress that has been 
made. The following are among the most striking ex- 
amples: Kansas City, Mo.; St. Louis, Mo.; St. Joe, Mo. 
Anderson, Ind. ; Indianapolis, Ind. ; Crawfordsville, Ind. 
Cincinnati, Ohio ; Cleveland, Ohio ; Dallas, Tex. ; Memphis 
Tenn. ; Birmingham, Ala. ; Augusta, Ga. ; Nashville, Tenn. 
Lexington, Ky. ; Frankfort, Ky. ; Winchester, Ky. ; Pitts 
burg, Pa.; Des Moines, la.; Los Angeles, Cal. ; Denver 
Col. ; Richmond, Va. ; Topeka, Kan. ; Springfield, Mo. 
Joplin, Mo. ; Louisville, Ky. ; Detroit, Mich. ; Chicago, 111. 
Baltimore, Md. ; Columbus, Ohio ; Greenville, Tex. ; Youngs 
town, Ohio; Warren, Ohio; Akron, Ohio; Bloomington 
111. ; Springfield, 111. ; Jacksonville, 111. All these places 
are especially noticeable for good churches and good 
church buildings. Many other cities might be mentioned 
where the Disciples have gained a strong foothold, but 
those named are sufficient to illustrate the progress that 
has been made during the last few decades. 

The American Christian Missionary Society has also 
been making very decided progress. Since this society 
was founded, in 1849, the Disciple movement has been 
very closely identified with it. In tracing the history 
of the Disciples this society has constantly been in evi- 
dence. It has been largely the central, directing force, 
so far as organisation is concerned. Nearly all other 
societies connected with the Disciples have sprung from 
this mother society; and as the Disciples have never had 
any central, authoritative superintendency, such as is 



766 HISTORY OF THE DISCIPLES OP CHRIST 

common with Episcopalians, Methodists, Presbyterians, 
and others, the American Christian Missionary Society, 
by general consent, has occupied an influential position 
in initiating and giving direction to very many important 
matters connected with the Disciple movement. At first 
the aim was to limit this society to simply missionary 
work. There were many misgivings when there was the 
slightest departure from this original comprehension of 
the society's sphere of action. For some time after the 
society's organisation there was a growing sensitiveness 
with respect to any initiative which it undertook which 
had the slightest suspicion of departure from purely mis- 
sionary work. It is evident, from the minutes of the first 
meeting, that this sensitiveness was not present at the 
time the society was organised, but it began to show itself 
very soon after the society was fairly launched. 

However, in later years there has been a growing feeling 
that this society should be recognised as a sort of central 
organisation which shall have a general superintendency 
with respect to many things which require such direction. 
So far, nothing of evil has come out of this centralising 
of authority; nor is it probable any evil will come out 
of it, if proper limitations are guarded in the management 
of affairs. Nevertheless, it is worth while for Disciples 
to remember some of the sweeping and incisive criticisms 
which Mr. Campbell made in the Christian Baptist on the 
abuse of societies, such as practically destroy the liberty 
of individual Christians and individual churches. Of 
course, in this matter, a very old question is involved. 
From another point of view this same question has entered 
into our national development. State rights and indi- 
vidual rights have been more or less at war with federal 
rights from the very beginning of the American Union. 
Hamiltonian federalism and Jeffersonian state rights have 
divided the American people, from the beginning, in poli- 
tics. The Civil War grew out of this conflict more than 
out of anything else; but since the war there has been 
an unmistakable tendency toward centralising authority 
in the general government. 

This tendency shows itself in nearly every department 
of American life. This life, as a whole, is characterised 
by bigness. No other word expresses so well just what 
American life is. Perhaps it is bigness plus exaggeration. 



THE CENTENNIAL OUTLOOK 767 

No doubt the bigness is exaggerated, and yet this strong 
persuasion, which seems to be an inheritance of every 
American citizen, has much to do with the greatness of 
the country. Dean Stanley was right when he said he 
did not find a single person in America who did not be- 
lieve in the infinite possibilities of the American people. 

The same tendency to bigness shows itself in commercial 
life. The little local shops and stores that once min- 
istered to the needs of every neighbourhood are no longer 
in existence. They have been supplanted by the great 
department stores, where everything is supplied under 
practically the same cover. Corporations and trusts have 
their origin in the same tendency. We may protest 
against these, and certainly many of them need even 
more than protest, but they are supported, even against 
protest, by a tendency which is more powerful than any 
other dominating force. Whether we like these things 
or not, it is probable we shall have to put up with them 
until there is a decided reaction from the prevailing trend 
of our civilisation. 

In view of these indications everywhere, it is probably 
certain that the Disciples will have, at least, to make the 
experiment of centralising their forces much more than 
has been the case during their past history. Indeed, it 
may be a reasonable conjecture that they have reached 
an era where such centralisation is absolutely necessary 
in order that they may achieve the triumphs that are 
awaiting them in the near future. But there is danger 
in breaking away from the traditions of the past, and 
especially with respect to this matter of centralising power. 
Undoubtedly there is great danger in this very thing, 
but there is always danger where life is at its best. As 
the Disciples have reached a stage of their progress where 
they are less belligerent than they were years ago, and 
where their own movement has become somewhat co- 
ordinated with the religious denominations around them, 
it is perhaps impossible to avoid entirely the somewhat 
doubtful expedient of centralising power in order to meet 
the exigencies of the times in which they now live. How- 
ever, with prayerfulness and carefulness, and especially 
with personal unselfishness, there need be no extremes in 
the case, and consequently the American Christian Mis- 
sionary Society may properly enough become a sort of 



768 HISTORY OF THE DISCIPLES OF CHRIST 

directing force for all the great agencies connected with 
the Disciple movement. From the Centennial outlook 
this seems to be a reasonable conclusion. 

For the past two or three decades this Society has been 
making very commendable progress. It has constantly 
gained in both contributions and work accomplished. 
Since its organisation it has received and disbursed $1,780,- 
099.00. Its missionaries have baptised over 150,000 per- 
sons, organised about 3,500 churches, and gathered thou- 
sands of scattered Disciples together into working organi- 
sations. Every year has shown a gain in all of its de- 
partments of work, and the receipts for home missions 
have more than quadrupled in the past ten years. 

But this is not all. Its missionaries have done much 
to build up the churches where they are weak, to develop 
spiritual life, and to increase general activity in religious 
work. Besides all this, considerable headway has been 
made in reference to Christian union. Recently several 
churches of the Baptists and Disciples have united in 
different parts of the country. This has been a marked 
feature of fraternal intercourse in Canada. As a matter 
of fact the Baptist churches and the Disciples in that 
country are practically one, and the spirit that has been 
manifested shows conclusively that the time is nearly ripe 
for a union between the two bodies. However, the course 
pursued is perhaps the best that can be devised. Indi- 
vidual churches have come together, and in a few places 
a larger comprehension has come into the union. Doubt- 
less, this is the only way that union can be effected. Con- 
ventional union is likely to be conventional, and there- 
fore not very real. The work must be accomplished, if 
accomplished at all, by beginning with the local churches 
and moving toward the larger comprehension. The Amer- 
ican Christian Missionary Society has fostered this course 
in the union movement inaugurated in Canada. So far 
it has worked well. 

The committees which have been appointed by this 
society, for the purpose of conferring with other religious 
bodies, have done something to cultivate the union senti- 
ment, but to make union practical the work must begin 
with the local churches, as, after all, they must be con- 
sulted before any union can be made permanent. 

Perhaps there is no department of the work of the Dis- 



THE CENTENNIAL OUTLOOK 769 

ciples more hopeful than their Sunday School work. This 
has become almost an enthusiasm. Not only have the 
Sunday Schools been largely increased in their attendance, 
but a much more efficient organisation has been perfected 
throughout the whole country, and the teachers' training 
classes have become great features in this Sunday School 
revival. This is as it should be. The weakness of Sunday 
School work has long been felt to be chiefly with respect 
to the character of teachers employed. Most of these 
needed training for service and were wholly unfit to train 
others. To some extent this evil has been corrected by 
the organisation of teacher training classes, and where 
these have been under the direction of intelligent Bible 
students, many teachers have been equipped for their 
work who otherwise would have been wholly unfit for it. 

It is undoubtedly true that the Disciples have also taken 
a very leading part in developing and disseminating Sun- 
day School literature. Indeed they have among their num- 
ber some veterans in this important field of labour. The 
one man who stands out more prominently than any other 
in this respect is W. W. Dowling of St. Louis, Mo. It 
it impossible to measure the influence of his work on the 
Disciple movement. To educate the children properly in 
Bible knowledge is to gain them in great numbers for 
Christ, Mr. Dowling has been associated with the Chris- 
tian Publishing Company of St. Louis for one-third of 
a century, and previous to his removal to St. Louis he 
was a pioneer in Sunday School literature and Sunday 
School work at Indianapolis, Ind. ; so that for about half 
of the century embraced in the Disciple movement he has 
led the Sunday School forces, especially in the literature 
department. His expositions of the Sunday School lessons 
have become almost a necessity in all the Sunday Schools 
of the Disciple churches. 

The Standard Publishing Company of Cincinnati, Ohio, 
also issues a good class of Sunday School literature, much 
of which is under the editorship of Herbert Moninger. 

The Sunday School revival is almost a phenomenon. 
And while in many respects the Disciples are leading in it, 
they are also leading in the Christian Endeavour work. 
Undoubtedly they are beginning to understand, more than 
ever before, that the young people must be instructed in the 
Word of God if that Word is to be made effective as a 



770 HISTORY OF THE DISCIPLES OF CHRIST 

guide in all religious matters. The Disciples honour their 
own plea when they seek to make the Bible an effective 
instrument in guiding the young in their religious life. 
A people who make " the Bible, and the Bible alone," 
their rule of faith and practice can scarcely afford to miss 
any opportunity where the Bible can be properly used 
in bringing the young people of this age to a just appre- 
hension of the meaning of the Christian religion. The 
Disciples have, therefore, done well in making the Sunday 
School work and the Christian Endeavour work very dis- 
tinct features in their religious movement. 

Reference has already been made to the active participa- 
tion of the Disciples in Endeavour work. It is certainly 
somewhat remarkable that they should lead even the large 
denominations in organising and developing the young 
people of the churches. But a moment's reflection will 
suggest the reason for this. The Disciples know that the 
success of their movement depends upon an intelligent 
understanding of the Scriptures by the rising generation. 
The Christian Endeavour movement offers an opportunity 
for educating the young, not only in the study of the Bible, 
but also in Christian service. 

There are other points of view from which the Disciples 
may contemplate the work of the century and find much 
to encourage and stimulate their activities in the coming 
years, but enough has been said to indicate something of 
the progress that has been made and the advanced posi- 
tion which the Disciples at present occupy. 

It only remains to give the following features of the 
Centennial programme. There may be some changes, but 
it is probable that none of these will be important. It 
will be seen that provision has been made for a great 
occasion, and no one doubts that much of what is antici- 
pated will be practically realised. 

It is believed that the importance of the occasion justifies 
the publishing of the entire programme in this volume, 
so that it may be permanently preserved for the benefit 
of future generations. 

CENTENNIAL PROGRAMME 
Monday Evening, October 11th. Two Parallel Sessions. 
Addresses of Welcome, Responses, etc. 
Keynote Sermons: George H. Combs, Kansas City, Mo.; 
and I. J. Spencer, Lexington, Ky. 



THE CENTENNIAL OUTLOOK 771 

Tuesday, October 12th. Morning, Afternoon, and Evening. 

Christian Woman's Board of Missions in Three Parallel 
Sessions. Mrs. Atkinson, Mrs. Harrison, Mrs. Atwater, will 
be the presiding officers. 

Reports will be presented by Mrs. M. E. Harlan, Mrs. 
Ida W. Harrison, Miss Mary J. Judson, Miss Mattie Pounds, 
and the President's address by Mrs. Atwater. These reports 
will be repeated in all three meetings. 

Addresses will be delivered by the following: Mrs. Alice 
Wickizer, Tulsa, Okla. ; Mrs. Ella Humbert, Eugene, Ore.; 
Mrs. Reba Smith, Whittier, Cal. ; Mrs. J. J. Zigler, New 
Orleans, La.; C. C. Smith, Cincinnati, Ohio; E. C. Davis, 
Maudha, India; Mrs. Bessie Farrar Madsen, Pendra Road, 
India; Miss Adelaide Gail Frost, Mahoba, India; Hugh Mc- 
Lellan, Richmond, Ky. 

Afternoon and Evening. 

One Auditorium Meeting, for men only, parallel with C. 
W. B. M. Sessions. 

Brotherhood of the Disciples of Christ. Addresses by: 
Hon. John Allen, Tupelo, Miss.; Hon. Lafe Pence, Port- 
land, Ore.; Secy. P. C. Macfarlane, Kansas Gity, Mo. 

Evening. 
Half an Hour in Each Hall. 
Addresses on the Christian College : President T. C. Howe, 
Butler College; Professor F. O. Norton, Drake University; 
President E. V. Zollars, Oklahoma Christian University; 
President W. H. P. Faunce, Brown University. 

Wednesday, October 13th. Morning, Afternoon, and Evening. 
Foreign Christian Missionary Society in Three Parallel 

Sessions. 
Reports. Presentation of Missionaries. Addresses by: 
W. H. Book, Columbus, Ind. ; G. L. Bush, Gainesville, Tex.; 
J. E. Davis, Beatrice, Neb.; J. L. Hill, Cincinnati, Ohio; 
C. R. Hudson, Frankfort, Ky. ; O. W. Lawrence, Decatur, 
111.; W. T. Moore, Indianapolis, Ind.; W. C. Moore, Lexing- 
ton, Ky. ; C. T. Paul, Hiram, Ohio ; E. J. Sias, Frankfort, Ind. ; 
A. W. Taylor, Chicago, 111. ; P. H. Welshimer, Canton, Ohio. 

Evening. 
Half an Hour in Each Hall. 
National Benevolent Association. Addresses by: Peter 
Ainslie, Baltimore, Md. ; Edgar D. Jones, Bloomington, 111. ; 
Russell F. Thrapp, Jacksonville, 111. 

Thursday, October 14th. Morning, Afternoon, and Evening. 
American Christian Missionary Society in Three Parallel 

Sessions. 
Reports. Messages from Home Missionaries. 
Addresses : " The Contribution of the American Christian 
Missionary Society to the Century " — W. J. Wright, Cin- 



772 HISTORY OP THE DISCIPLES OF CHRIST 

cinnati, Ohio; " Our Neglected Fields" — W. L. Fisher, New 
York City, H. F. Lutz, Harrisburg, Pa ; " Our Two-fold Mis- 
sion"— L. O. Bricker, Maryville, Mo., W. R. Ellis, Cynthi- 
ana, Ky., H. E. Van Horn, Des Moines, Iowa ; " Obedience 
to Missionary Vision " R. W. Abberley, Rushville, Ind., 
Austin Hunter, Indianapolis, Ind., C. M. Sharpe, Columbia, 
Mo. ; " The Relation of Christianity to the Development of 
America " — A. W. Fortune, Cincinnati, Ohio, N. K. Griggs, 
Lincoln, Neb. ; " The State Society in Our Missionary His- 
tory " — Geo. E. Lyon, Kansas, A. I. Myhr, Tennessee, J. 
W. Yoho, West Virginia. 

Evening. 
Half an Hour in Each Hall. 
Board of Church Extension. Charles A. Finch, Topeka, 
Kansas: "Songs of the Temple";— R. H. Miller, Buffalo, 
N. Y. : " The Glory of the Latter House " ;— H. K. Pendleton, 
Atlanta, Ga. : " The Great Profit of Church Extension." 

Friday, October 15th. Three Parallel Sessions. 

Morning. 

9:30. National Temperance Board of the Church of 
Christ. Prayer and Praise. Reports. Addresses by: 
Judge Samuel R. Artman, Indianapolis ; A. L. Crim, Seattle ; 
James A. Tate, Nashville. 

10 :30. Board of Ministerial Relief. Reports. Addresses 
by : Mark Collis, Lexington, Ky. ; Howard T. Cree, Augusta, 
Ga. ; G. B. Van Arsdall, Cedar Rapids, Iowa. Board of 
Church Extension. 

First Hall. Fletcher Cowherd, Presiding. 
11 :30. Singing and Prayer. 
11 :35. Report of Board. 

11 :50. Address by George Darsie. Subject, " The Magic 
of the Church Extension Idea." 

Second Hall. W. F. Richardson, Presiding. 

11 :30. Singing and Prayer. 

11 :35. Address by W. F. Richardson. 

11 :45. Report of Board. 

12 :00. Address by Finis Idleman. Subject, " Faith's Tent 
Dwellers." 

Third Hall. J. C. Hill, Presiding. 

11:30. Singing and Prayer. 

11 :35. Address by J. C. Hill. 

11 :45. Address by Randolph Cook. Subject, " Our Obli- 
gation to Church Extension in the Coming Century." 

12 :15. Report of Board. 

Afternoon. 
2:30. The Ministerial Association of the Churches of 
Christ. Reports. Addresses by C. H. Winders and L. C. 
Howe. 



THE CENTENNIAL OUTLOOK 773 

3:30. The National Benevolent Association of the 
Churches of Christ. 

J. W. Perry, presiding. R. A. Long, presiding. 

President's Address. Chairman's Address. 

Secretary's Report. Secretary's Report. 

Treasurer's Report. Treasurer's Report. 

Election. 

Address, Geo. L. Snively. Address, J. H. O. Smith. 

C. C. Chapman, presiding. 

Chairman's Address. 

Secretary's Report. 

Treasurer's Report. 

Address, Mrs. T. R. Ayars. 

Evening. 
Christian Endeavour Night. 
Chairman: A. W. Kokendoffer, W. F. Turner, and T. W. 
Pinkerton. Reports. Addresses by: W. A. Moore, Tacoma, 
Wash. ; R. P. Anderson, Associate Editor, The Christian En- 
deavour World; and Claude E. Hill, Mobile, Ala. 

Saturday, October 16th. 

SPECIAL CENTENNIAL DAY. 

Morning, Afternoon, and Evening. 
Five Parallel Sessions. 
Chairmen: Dr. E. E. Montgomery, Philadelphia, Pa.; Presi- 
dent H. B. Brown, Valparaiso, Ind. ; President Hill M. Bell, Des 
Moines, Iowa; T. W. Phillips, New Castle, Pa.; R. Lin Cave, 
Nashville, Tenn.; C. C. Chapman, Fullerton, Cal.; W. F. Cow- 
den, Tacoma, Wash.; President T. E. Cramblet, Bethany, W. 
Va. ; H. W. Elliott, Sulphur, Ky. ; J. H. Garrison, St. Louis, Mo. ; 
Prof. Jabez Hall, Indianapolis, Ind. ; W. L. Hayden, Indianap- 
olis, Ind. Fraternal Addresses by representatives from Eng- 
land, Australia, Japan, and from other religious bodies of this 
continent. Hon. Geo. T. Oliver, Pittsburg, Pa. ; President W. 
P. Aylesworth, Bethany, Neb. 

Addresses. 

1. Origin of the Restoration Movement: F. W. Burnham, 
Springfield, 111.; J. J. Haley, Eustis, Fla.; T. P. Haley, 
Kansas City, Mo.; J. H. MacNeil, Winchester, Ky. ; F. D. 
Power, Washington, D. C. 

2. Thomas Campbell and the Principles He Promulgated: 
Mrs. Effie Cunningham, Indianapolis, Ind.; C. M. Chilton, 
St. Joseph, Mo.; W. J. Loos, Owenton, Ky. ; Pres. Clinton 
Lockhart, Waco, Tex. ; Prof. Herbert L. Willett, Chicago, 111. 

3. Alexander Campbell, Barton W. Stone, and Walter 
Scott — Advocates of Liberty and Union in the Truth: Hon. 
Champ Clark, Bowling Green, Mo.; Pres. J. W. McGarvey, 
Lexington, Ky. ; A. B. Philputt, Indianapolis, Ind.; W. H. 
Pinkerton, Ghent, Ky. ; A. C. Smither, Los Angeles, Cal. 



774 HISTORY OF THE DISCIPLES OF CHRIST 

4. Isaac Errett's Contribution to the Movement: Mrs. 
Jessie Brown Pounds, Hiram, Ohio ; J. B. Briney, Louisville, 
Ky.; Hon. Frederick A. Henry, Cleveland, O.; Prof. S. M. 
Jefferson, Lexington, Ky. ; J. M. Van Horn, Toronto, Canada. 

5. Progress and Achievements of a Hundred Years: Mrs. 
A. H. Haggard, Des Moines, Iowa; Col. Samuel Harden 
Church, Pittsburg, Pa.; H. L. Herod, Indianapolis, Ind. ; 
P. J. Rice, Minneapolis, Minn. ; C. J. Tannar, Detroit, Mich. 

6. Outlook and Appeal: Mrs. Louisa Kelly, Emporia, 
Kans. ; B. A. Abbott, Baltimore, Md. ; Pres. Miner Lee 
Bates, Hiram, Ohio ; A. D. Harmon, St. Paul, Minn. ; Harry 
D. Smith, Hopkinsville, Ky. 

7. The Place of the Lord's Supper in the Movement: Prof. 

D. R. Dungan, Des Moines, Iowa; F. L. Moffett, Springfield, 
Mo. ; Carey E. Morgan, Paris, Ky. ; W. H. Sheffer, Memphis, 
Tenn. ; L. G. Batman, Philadelphia, Pa. 

8. The Lordship of Christ: O. P. Gilford, Boston, Mass.; 

E. L. Powell, Louisville, Ky. ; Prof. B. J. Radford, Eureka, 
111.; Charles Reign Scoville, Chicago, 111.; Hon. Oliver W. 
Stewart, Chicago, 111. 

Lord's Day, October 17th. 

Morning. 
Preaching in five hundred pulpits in Pittsburg District. 
Afternoon. 
Centennial Communion. 
Evening. 
Preaching everywhere in Greater Pittsburg. 
The preaching of this day will be altogether different from 
the ordinary courtesy of " occupying all offered pulpits." 
The men for this work are being chosen now and are co- 
ordinate with the other Centennial speakers. Each sermon 
will be the preacher's life message of Christ. 

For the Convention Hall sermons we are permitted to 
announce H. O. Breeden, San Francisco, Cal. ; W. E. Crab- 
tree, San Diego, Cal.; M. M. Davis, Dallas, Tex.; B. A. 
Jenkins, Kansas City, Mo.; J. M. Philputt, St. Louis, Mo.; 
Z. T. Sweeney, Columbus, Ind. ; I. N. McCash, Berkeley, Cal. ; 
and S. M. Martin, Seattle, Wash. 

Monday, October 18th. 

Bible School Day. Three Parallel Sessions. 

Morning. 

Primary, Junior, and Intermediate Sections. 

Afternoon. 

Teacher-Training Sections. 

Section One. 

2:00. Service of Song. 

2 :20. " The Training-class Work a Preparatory Force 
and Conserving Force in Evangelism " — Stephen E. Fisher. 



THE CENTENNIAL OUTLOOK 775 

2:40. Four ten-minute messages from those who have 
done things. 

1. " Methods of Working up a Teacher-training 

Class "—Clifford S. Weaver. 

2. " The Crowning Glory of a Glorious Century " — 

Chas. C. Wilson. 

3. "Training-class Work, a Revival of the Century- 

old Call, ' To the Law and to the Testimony ' " — 
B. S. Ferrall. 

4. " Make it Unanimous " — Clifford A. Cole. 
3 :20. Song. 

3 :25. " Bible-trained Men in Places of Power " — Walter 
Scott Priest. 

3 :45. Class Contest : Youngstown, O., vs. Big Run, Pa. 

4:15. "What of the Future of the Training Work?"— 
W. W. Burks. 

4 :35. Adjournment. 

Section Two. 

2:00. Service of Song. 

2 :20. Introductory. 

2:25. Two ten-minute telling messages on methods: 

1. " Methods of Working up a Training-class " — 

Adam K. Adcock. 

2. " Methods of Teaching a Training-class " — Walter 

Mansell. 
2:45. Four telling messages on what the Training-class 
work means: 

1. " Where the Training-class has Helped ; or, Teacher- 

training the Panacea for the Church Ills " — H. 
A. Pearce. 

2. "Training-class Work, a Revival of the Century- 

old Call, ' To the Law and to the Testimony ' "— 
Grant W. Spear. 

3. "The Bible: What it is and for What it is "— W. 

H. Book. 

4. " The Witchery of Teacher-training " — Edgar D. 

Jones. 

3 :25. Song. 

3 :30. " Bible-trained Men in Places of Power " — David 
H. Shields. 

3 :50. Class Contest :*Canton, Ohio, vs. Portsmouth, Ohio. 

4 :15. " What of the Future of the Training-class Work? " 
— E. J. Meacham. 

4 :35. Adjournment. 

Section Three. 

2:00. Service of Song. 
2:30. Introductory Word. 

2:35. Ten-minute telling messages from those who have 
done things : 



776 HISTORY OF THE DISCIPLES OP CHRIST 

1. " Methods of Working up a Training-class " — 

G. O. Foster. 

2. "Methods of Teaching a Training-class" — F. M. 

Rogers. 

3. " Where the Training-classes help ; or, Teacher- 

training the Panacea for Church Ills " — Homer 
W. Carpenter. 

4. " Training-class Work, a Revival of the Century- 

old Call, ' To the Law and to the Testimony ' " — 
Geo. A. Miller. 

5. "Why make it Unanimous?" — Wm. Grant Smith. 
3:25. Song. 

3:30. "Bible-trained Men in Places of Power"— S. M. 

Perkins. 
3:45. Class Contest: Columbus, Ohio, vs. Wheeling, W. 

Va. 
4 :15. " What of the Future of the Training-class Work? " 

— J. M. Kersey. 
4 :35. Adjournment. 

Music — Prof. E. O. Excell and Chas. H. Gabriel, together 
with our own singing evangelists, will lead the music of this 
day. 

Evening. 

Parade of Men Reviewed by Women — E. A. Hibler, Chief 
Marshal. 

Men's Section. 

Song Service. Class Demonstration. Bellayben Bible 
Class, Pittsburg, under the leadership of Geo. W. Gerwig, 
teacher. 

Address : President R. H. Crossfield, D.D., Lexington, Ky. 

Address : " The Men of America for the Man of Galilee " — 
W. C. Pearce, Chicago, 111. 

Women's Section. 

Song Service. Class Demonstration. Women's Bible 
Class of Charleroi, Pa., under the leadership of Mrs. H. C. 
Boblitt, teacher. 

Address : " The Woman's Bible Class and the Home " — 
Mrs. T. W. Grafton, Anderson, Ind. 

Address : " The Woman's Bible Class and Evangelisation " 
— E. W. Thornton, Long Beach, Cal. 

For Representatives of Mixed Classes. 

Song Service. Class Demonstration. Bethany Bible 
Class, Pittsburg, Pa., under the direction of Fred M. Gordon, 
teacher. 

Address : " The Social Life of the Adult Bible Class "— 
Marion Stevenson, St. Louis, Mo. 

Address : " Methods of Building up an Adult Bible Class " 
— Herbert H. Moninger, Cincinnati, Ohio. 



THE CENTENNIAL OUTLOOK 777 

Tuesday, October 19th. Evangelistic Day. 

Morning, Afternoon, and Evening. 
Three Parallel Sessions. 

Morning Session. 

Music by Leroy St. John. Devotional Reading, Thomas 
Penn Ullom. Prayer, R. H. Fife. (1) Address: "The 
Pioneer Evangelists of the Reformation ; Their Problems and 
Their Message to the Church of To-day " — L. L. Carpenter. 
Solo: Singing Evangelist, C. H. Hoggatt. (2) Address, 
James Small. Solo: J. E. Sturgis. (3) Address: Herbert 
Yeuell. Music by Arthur K. Brooks. Benediction, R. R. 
Hamlin. 

Afternoon Session. 

Music by Jesse Van Camp. Devotional Reading, H. E. 
Wilhite. Prayer. (1) Address: Allen Wilson. Solo by 
Frank C. Huston. (2) Address: John L. Brandt. (3) Ad- 
dress : William J. Lockhart. Introduction of Evangelists by 
J. V. Coombs. Music by W. E. M. Hackleman. Benediction, 
W. E. Harlow. 

Evening Session. 

6:30 p.m. Street meetings by volunteer evangelists in dif- 
ferent sections of down town districts. Music at each place 
by volunteer singing evangelists. 

7:30 p.m. Music, Percy M. Kendall. Invocation, E. E. 
Violett. Devotional by W. J. Wright. (1) Address: W. T. 
Brooks. Solo by DeLoss Smith. 

Music by chorus of singing evangelists. Benediction, O. P. 
Spiegel. 

Early morning conference on evangelistic problems for 
pastors and evangelists. 

The Climax of a Century of Evangelism, and the Inaugu- 
ration of a truly Pentecostal Era of Soul-Saving, under 
the auspices of the Permanent Committee on Evangelism, 
Charles Reign Scoville, Chairman. 



CHAPTER XXX 

RECAPITULATORY SURVEY 

IN closing this volume, it is worth while to take a glance 
backward over the century of progress which the Dis- 
ciple movement has made. It will also be interesting 
to notice, with some degree of precision, just what the 
movement has contributed to religion during the century 
that has passed. There can be no doubt about the in- 
fluence of the Disciples upon the religious progress of 
the one hundred years embraced in their history. In sum- 
ming up a few of the facts of that history, and the relation 
of these facts to religious progress, we are confirmed in 
the belief that the whole movement was providential, and 
this of itself makes the study of these facts all the more 
important. Hence, the first thing to be considered, in 
a review of the history of the Disciples, is the point of 
view from which the movement must be regarded. It 
has already been stated with considerable emphasis that 
it is impossible to account for many things in the move- 
ment, without ascribing them to a providential oversight. 
The following may be regarded as some of the things that 
will at once arrest our attention : 

(1.) As regards the time the movement began. It 
started at both the chronological and psychological mo- 
ment. The preceding ages had been a preparation for it; 
though by this concession it must not be concluded that 
on this account the movement would necessarily succeed. 
Some of its forerunners had their day, and passed away. 
Their principles were crystallised in human creeds, and 
consequently it became impossible to co-ordinate these 
with the living things that made the progress of the ages. 
Indeed, the objection to human creeds was perhaps greater 
at this point than at any other. They necessarily limit 
progress. They make it impossible to even think beyond 
the expression of these creeds, without stepping over the 
boundary which they prescribe. Of course, there are men 
who will not be bound by them, and who make progress 

778 



RECAPITULATORY SURVEY 779 

in spite of them, but they undoubtedly make the timid 
hesitate and the weak ones remain stationary. The move- 
ment of the Disciples came just when it was possible to 
break the influence of these creeds and turn the minds 
of the people to that Divine comprehension which, as 
regards faith, makes human definition unnecessary, and 
at the same time furnishes a platform broad enough, deep 
enough, and high enough for every human soul. 

(2.) As to the place where the movement was started. 
This was exactly right also. If the movement, from its 
practical side, had started in Europe, it would, no doubt, 
have failed. Many of its principles may be traced back 
to European origin, and even some of its methods had 
exemplification in European countries before they were 
tried in America. But America was to be the real home 
of this great movement. It is geographically right on the 
line of progress in the conversion of the world. Chris- 
tianity, having started in the East, has been travelling 
Westward ever since the beginning at Jerusalem. In the 
reconstruction of Protestantism, which had only been 
partially developed toward primitive Christianity in prior 
reformations, the United States at once presented con- 
genial soil for the growth of the new movement which had 
for its object the complete restoration of New Testament 
Christianity, in its faith, doctrine, and life. It was in 
this new home that this new movement began the work 
of making ready for a great forward movement of all 
kindred religious people, in order to take the nations 
on the other side of the Pacific Ocean for the one Lord, 
one faith, and one baptism. 

(3.) As to the persons who inaugurated the movement. 
This may be regarded also as providential. Thomas 
Campbell's very education and environment, before he 
came to the United States, specially fitted him to write the 
" Declaration and Address," the immortal document which 
gave the first great impulse which the movement received. 
The religious environment of B. W. Stone was equally 
conducive to the development of the special contribution 
which he made to the movement. The very fact that he 
began practically six years before the issuance of the 
Declaration and Address may also be regarded as Provi- 
dential. His was the voice crying in the wilderness; 
but it was preparing the way, and making it straight for 



780 HISTORY OP THE DISCIPLES OF CHRIST 

the incoming of the great light which the " Declaration 
and Address" furnished, in the year 1809. 

Alexander Campbell was also a man of Providence. 
There was work to be done which he alone seemed quali- 
fied to do. Walter Scott was an essential personality, 
in order to make the movement a success. The same may 
be said of Dr. R. Richardson, John Smith, and John T. 
Johnson. Thomas Campbell gave heart to the movement; 
Alexander Campbell gave strength to it ; B. W. Stone gave 
toleration to it; Walter Scott gave to it evangelistic fer- 
vour; Dr. Richardson gave to it a certain literary flavor, 
and exegetical correctness; John Smith was the embodi- 
ment of common sense and practical wisdom; John T. 
Johnson gave to it energy and hopefulness; and John 
Rogers personified the sentiment of Christian Union, which 
everywhere, at the beginning, was predominant. 

These eight men constituted the double quadrilateral 
personalities which carried on the movement for several 
years after it started, though it was not long until these 
men were multiplied by numerous additions, and conse- 
quently, when the movement reached its jubilee period, 
a great host of men and women had been gathered to it, 
distingiushed alike for ability and faithfulness, so that the 
personality of the movement seems to have been under 
the direction of Providence, as well as the time and place 
selected for its inauguration. 

It will now be instructive to ascertain what particular 
good the Disciples have contributed to religion, during 
the one hundred years of their history. Of course, it 
will be difficult to differentiate this good, so as to disso- 
ciate it entirely from the good other religious people have 
done during the same period; nor is this necessary. It 
is possible to clearly see some things which the Disciples 
have contributed to religious development, that may be 
regarded as their special contribution, though not entirely 
theirs, but sufficiently theirs to make it certain that 
they, more than other religious people, are responsible 
for the contribution. A few of these particular things 
have been already noticed in preceding chapters, and need 
not have any special mention now ; nevertheless, even some 
of the greater things need particular emphasis in this 
recapitulatory survey. 

(1.) First of all, it must be apparent to even the casual 



RECAPITULATORY SURVEY 781 

reader of the history of the Disciples, that they have made 
a real contribution to religious development, in the em- 
phasis they have placed upon what has been called dis- 
pensational truth. Mr. Campbell's starlight age, moon- 
light age, and sunlight age have influenced all the Dis- 
ciple leaders in their study of the Scriptures, and their 
practical application of these Scriptures to the develop- 
ment of the Christian life. The difference between the 
Law and the Gospel was an early feature in the Disciple 
movement. It was for the emphasis of a proper distinction 
between these that Alexander Campbell was first sus- 
pected of heresy by the Red Stone Baptist Association. 
His celebrated sermon on the Law, delivered before that 
association, in 1816, was the beginning of his troubles with 
the Baptist denomination. This sermon set forth, in 
strong terms, a fact which is now conceded by all intelli- 
gent religious thinkers, viz., that we are not under Moses, 
but under Christ ; not under the Law, but under the Gos- 
pel; not under the Jewish dispensation, but under the 
Christian dispensation. 

It is not meant by the foregoing statements that the 
Disciples were the only religious people who called atten- 
tion to the distinction just referred to. But it is affirmed 
that they emphasised this distinction much more vigor- 
ously, and showed its bearing upon a proper understand- 
ing of the Christian religion with more clearness than 
any other religious people did, before or during the one 
hundred years of history under consideration. Some time 
after their movement was started, the Plymouth Brethren, 
in England, made considerable use of the distinction be- 
tween the dispensations, but in some respects these people 
made more of the distinction than is justified by the facts, 
and often interpreted the Scriptures by a sort of mechan- 
ical exactness which was never justified by the rules of 
legitimate criticism. 

It is also true that some distinguished writers of the 
nineteenth century took precisely the same view of this 
dispensational truth as that taken by Mr. Campbell and 
those associated with him. Nevertheless, the Disciples 
made this matter of more consequence than any one else, 
and their use of it gave practically a new meaning to 
many passages of Scripture, while at the same time it 
gave to the Christian religion a comprehensive and spirit- 



782 HISTORY OF THE DISCIPLES OF CHRIST 

ual significance which nothing else could supply. Conse- 
quently, while not claiming for the Disciples everything 
as regards this matter, it will scarcely be doubted, by 
any one who is capable of judging, that the Disciples have 
done much for the religion of the past one hundred years, 
by emphasising the difference between the dispensations. 

(2.) Another contribution almost equally important 
with the one already mentioned is the distinction which 
the Disciples made, and still make, between faith and 
opinion. This has not been altogether an easy task to 
make apparent to many people, and even where the dis- 
tinction is clearly seen, it has been a still more difficult 
task to make the Disciple contention in this matter a 
practical force in the affairs of the religious life. Never- 
theless, a review of the history of the Disciples must 
convince the intelligent reader that this difference between 
faith and opinion has been perhaps one of the most funda- 
mental principles by which the Disciples have been guided. 
From the very beginning they have held that, for the most 
part, human creeds are made up of opinions, rather than 
Scriptural matters of faith. In other words, that these 
creeds are largely composed of philosophical speculations 
about facts, rather than the facts themselves. The Dis- 
ciples have held that faith has to do with facts, and 
opinions have to do with the explanation of these facts; 
one rests on testimony, the other on philosophy. 

The Disciples have always contended that philosophy 
is not necessarily opposed to true religion, nor have they 
hesitated to offer explanations of the facts of religion, 
even when these facts have been far removed from the 
sphere of conclusive investigation. Indeed, they have en- 
couraged the most profound thinking, where men are 
capable of such thinking ; but they have persistently and 
constantly urged that philosophy must not be made a 
test of fellowship, and that even doctrines, as they are 
commonly understood, should be rigidly eliminated from 
matters of faith. 

In taking this position, they have felt justified by all 
Scripture teaching. It was at this very point where the 
dictum of Thomas Campbell became eminently serviceable, 
viz., " Where the Scriptures speak, we speak ; where they 
are silent, we are silent." It was contended by the Dis- 
ciples that whatever is necessary to salvation is clearly 



RECAPITULATORY SURVEY 783 

revealed, and consequently there need be no difficulty what- 
ever in dealing with essential matters. They, furthermore, 
contended that if anything more were necessary, this would 
have been also revealed ; consequently, any addition to the 
Word of God would not only be non-essential but might 
be regarded as impertinent, since it must be conceded by 
all that God would know just what revelation to make, 
as well as just how to make it. 

It was, furthermore, contended that many things in 
nature fulfilled their appointed mission, though the philos- 
ophy of them is not understood by perhaps one person 
in a thousand. It is perhaps impossible for any one to 
know why the earth turns from West to East, or how 
it is that iron is attracted to the magnet. Indeed, what 
we call gravitation is in many respects as little understood 
to-day as it was in the days of Sir Isaac Newton ; but no 
one hesitates to accept these things as facts, notwithstand- 
ing they cannot be explained satisfactorily to the human 
understanding. There are other things that can be ex- 
plained to some people, but cannot be explained to all. 
In some cases, it is evidently unnecessary to explain to 
any, though a correct explanation may be valuable to 
him who can comprehend it. 

Just so as regards the religion of Jesus Christ. Its 
facts may be established on satisfactory evidence; but 
the explanation of these facts may not always be con- 
clusive to even the best informed people. Disciples held, 
and still hold, to the notion that, this being true, all 
philosophical speculations should be entirely ruled out 
as tests of fellowship, and only such matters as may be 
established upon credible testimony should be regarded as 
belonging to the sphere of faith. Opinions may be held, 
ad libitum, but these must be treated with indifference, 
with respect to Christian union, and as only admissible 
when we are exercising religious liberty. 

A striking illustration of the particular point under 
consideration is furnished in the use of electricity as a 
motor. Perhaps there is not one person in a thousand 
who could explain how the electricity is applied in driving 
the car; and yet, millions of people ride on these elec- 
trical cars every day, without even seeking to understand 
the philosophy of their movement. Indeed, the very food 
which is taken into the system of multitudes of people 



784 HISTORY OF THE DISCIPLES OF CHRIST 

is eaten without question, while very few have any correct 
understanding of how this food is assimilated and made 
to contribute to the health and strength of the body. The 
same is true of nearly all the most familiar things that 
enter into the affairs of every-day life. No one thinks 
of trying to understand the philosophy of thousands of 
things upon which depends the very life we live. It is 
doubtless true that even in these material matters "we 
walk by faith and not by sight." 

Surely all of this ought to teach us the absurdity 
of seeking a philosophical explanation of the facts of re- 
ligion before we can believe these facts and appropriate 
them as veritable realities. Perhaps there is nothing in 
which men show greater folly than in seeking to analyse 
the ways of God and to construct philosophical systems 
of religion through the knowledge which they are supposed 
to have acquired, forgetting the statement of the Apostle 
that " the world by wisdom never knew God." We can- 
not understand how it is that our own bodies, souls, and 
spirits are related to each other, and yet we do not hesitate 
to tell all about the relation of the Father, Son, and 
Holy Spirit, in what is called the Trinity, or Godhead. 

In view of these indisputable facts, the Disciples have 
always held that it is essentially wrong to make the expla- 
nation of the facts of religion a test of Christian fellowship. 
With them it is not because the Trinitarian theology is 
better than the Unitarian; or the Augustinian anthro- 
pology better than the Arminian ; or again, the Calvinian 
soteriology better than the Wesleyan ; but they reject all of 
these, whether true or false, simply because they are theo- 
ries, about which men may have their opinions, ad libitum; 
but these opinions should not be made into iron bedsteads 
by which the faith of men must be measured. Except we 
become as little children, we cannot enter the kingdom of 
heaven. With the Disciples the child-like spirit and the 
unquestioned faith in the Lord Jesus Christ count for 
much more than theories concerning the Divine govern- 
ment. 

It must not be understood by these statements of the 
position of the Disciples, that they are indifferent to the 
investigation of the deepest problems in the universe. 
They have always emphasised the importance of the high- 
est possible education and the most perfect freedom in 



RECAPITULATORY SURVEY 785 

thinking, and even in the expression of thought, when this 
is without divisive intention. It is not education, think- 
ing, speaking, or writing, with respect to any legitimate 
things that the Disciples regard as contraband, but rather 
the use of any of these to mystify the faith or to debar 
Christian fellowship where the word of God has not de- 
barred it; and in this respect they certainly emphasise 
a most important matter with respect to the Christian 
religion. Christianity can never be made a religion for 
the whole world if it must first be loaded down with 
philosophical speculations or recondite statements of truth, 
however valuable these may be to men who are capable 
of comprehending them. The great mass of mankind can- 
not and ought not to be expected to become philosophers 
before they become Christians. It is still true, as it was 
in the days of the Apostles, that not many wise, not many 
noble are called. 

When discussing this difference between faith and 
opinion, Disciple writers and preachers were wont to 
refer to the history of religious dogmas as proof of their 
divisive tendency. This history shows that the bitterest 
controversies which have been waged by theologians have 
been concerning matters of opinion rather than matters of 
faith. These controversies have been around philosophical 
speculations, rather than the assured facts of religion; 
consequently, if these speculations are to be considered 
at all, then it is necessary to have at least two religions, 
viz., one for the intellectual class and the other for the 
common people, the latter being the very class that heard 
the Son of God gladly. That they did hear Him gladly 
is proof that He spoke to their comprehension, and this 
of itself is sufficient to convince reasonable people that 
only the things that He spoke are essential to the sal- 
vation of the soul. 

As already intimated, there are many questions arising 
from the study of the Christian religion that are intensely 
interesting, and some of them highly instructive. The 
everlasting WHY will force itself into the whole region 
of facts. Philosophy is essentially obtrusive. It has not 
even the merit of courtesy. It wants to know. But this 
inquiring spirit must be carefully guarded. It was this 
that led to the disaster in Eden. God had said, and what 
He said ought to have been sufficient, but Satan sought 



786 HISTORY OF THE DISCIPLES OF CHRIST 

out an explanation, and our first parents became fascinated 
with this, rather than reverence for the Word of God. 
It is interesting to discuss many questions concerning the 
Incarnation, or to put it in modern style, the Virgin 
Birth of Jesus ; but it is far better for nineteen-twentieths 
of the Christian world to accept simply the Scriptural 
statements concerning this matter, without going into 
any philosophical speculations concerning it. 

Another reason why Disciples have earnestly contended 
for the difference between faith and opinion suggests the 
impossibility of securing Christian union on any ground 
other than the simple facts of the Christian religion. 
" No other foundation can any man lay than that which 
is laid," viz., Jesus, the Christ. But it is an undeniable 
fact that nearly all the creeds are more or less burdened 
with explanations of these facts, rather than the facts 
themselves. Division has been the result. From the ad- 
journment of the Mcsean Council down to the Vatican 
Council, the Christian world has been confusion worse 
confounded, rather than a representation of " keeping the 
unity of the spirit in the bond of peace." Disciples have 
always contended that the reason for this is not far to 
seek. A union that is founded upon certain doctrinal 
statements cannot possibly hold where counter-doctrinal 
statements are with equal earnestness affirmed. Arch- 
bishop Whately illustrates this whole matter in the fol- 
lowing lucid paragraph: 

Different theories, we know, have prevailed at different 
times, to account for the motions of the planets, and of the 
moon, and other heavenly bodies; — the tides, and various 
other subjects pertaining to natural philosophy. Several of 
these theories which supplanted one another have now become 
obsolete; and modern discoveries have established, on good 
grounds, explanations of most of these points. But the great 
mass of mankind cannot be expected to understand these 
explanations. There are, however, many points of daily prac- 
tical use, which they can understand, and which it is needful 
for them to be informed upon. Accordingly there are printed 
Tables, showing the times of the sun's rising and setting, at 
each period of the year; — the variations of the tides in dif- 
ferent places, and the like. And all these are sufficiently in- 
telligible, without any study of Astronomy, even to plain, un- 
learned men. The practical knowledge thus conveyed involves 
no astronomical theory, but may be equally reconciled with 
the Ptolemaic or the Copernican systems of the universe. It 



RECAPITULATORY SURVEY 787 

is not the less possible, nor the less useful, for any one to know 
the times when the sun gives light to this earth, even though 
he should not know whether it is the sun that moves, or the 
earth. 

Another very distinguished writer of the nineteenth 
century is equally strong in supporting the Disciples' 
position on the subject under consideration. In his 
Bampton lectures on " The Limits of Religious Thought," 
Dr. Mansell deposes as follows: 

The testimony of Scripture, like that of our natural fac- 
ulties, is plain and intelligible, when we are content to accept 
it as a fact intended for our practical guidance : it becomes 
incomprehensible, only when we attempt to explain it as a 
theory capable of speculative analysis. We are distinctly told 
that there is a mutual relation between God and man, as 
distinct agents ; — that God influences man by His grace, visits 
him with rewards or punishments, regards him with love or 
anger; — that man, within his own limited sphere, is likewise 
capable of " prevailing with God " ; that his prayers may ob- 
tain an answer, his conduct call down God's favour or con- 
demnation. There is nothing self-contradictory or even un- 
intelligible in this, if we are content to believe that it is so, 
without striving to understand how it is so. But the instant 
we attempt to analyse the ideas of God as infinite and man as 
finite; — to resolve the scriptural statements into the higher 
principles on which their possibility apparently depends; — 
we are surrounded on every side by contradictions of our own 
raising; and, unable to comprehend how the Infinite and the 
Finite can exist in mutual relation, we are tempted to deny 
the fact of that relation altogether, and to seek a refuge, 
though it be but insecure and momentary, in Pantheism, which 
denies the existence of the Finite, or in Atheism, which re- 
jects the Infinite. And here, again, the parallel between Re- 
ligion and Philosophy holds: the same limits of thought are 
discernible in relation to both. The mutual intercourse of 
mind and matter has been explained away by rival theories of 
Idealism on the one side and Materialism on the other. The 
unity and plurality, which are combined in every object of 
thought, have been assailed, on this side by the Eleatic, who 
maintains that all things are one, and variety a delusion; on 
that side by the Sceptic, who tells us that there is no unity, 
but merely a mixture of differences; that nothing is, but all 
things are ever becoming; that mind and body, as substances, 
are mere philosophical fictions, invented for the support of 
isolated impressions and ideas. The mystery of Necessity and 
Liberty has its philosophical as well as its theological aspect : 
and a parallel may be found to both, in the counter-labyrinth 
of Continuity in Space, whose mazes are sufficiently bewilder- 
ing to show that the perception of our bodily senses, however 



788 HISTORY OF THE DISCIPLES OP CHRIST 

certain as a fact, reposes, in its ultimate analysis, upon a 
mystery no less insoluble than that which envelops the free 
agency of man in its relation to the Divine Omniscience. 

Action, and not knowledge, is man's destiny and duty in 
this life; and his highest principles, both in philosophy and 
in religion, have reference to this end. But it does not fol- 
low, on that account, that our representations are untrue, 
because they are imperfect. To assert that a representation 
is untrue, because it is relative to the mind of the receiver, is 
to overlook the fact that truth itself is nothing more than a 
relation. Truth and falsehood are not properties of things 
in themselves, but of our conceptions, and are tested, not by 
the comparison of conceptions with things in themselves, but 
with things as they are given in some other relation. My 
conception of an object of sense is true, when it corresponds 
to the characteristics of the object as I perceive it; but the 
perception itself is equally a relation, and equally implies the 
co-operation of human faculties. Truth in relation to no 
intelligence is a contradiction in terms : our highest conception 
of absolute truth is that of truth in relation to all intelligences. 
But of the consciousness of intelligences different from our 
own we have no knowledge, and can make no application. 
Truth, therefore, in relation to man, admits of no other test 
than the harmonious consent of all human faculties; and, as 
no such faculty can take cognizance of the Absolute, it follows 
that correspondence with the Absolute can never be required 
as a test of truth. The utmost deficiency that can be charged 
against human faculties amounts only to this: — that we can- 
not say that we know God as God knows himself; — that the 
truth of which our finite minds are susceptible may, for aught 
we know, be but the passing shadow of some higher reality, 
which exists only in the Infinite Intelligence. 

(3.) The Disciples have made an important religious 
contribution in their reasonable solution of the question 
of the Godhead, especially as it relates to Christ. The 
Disciples have never been troubled much about the Trinity, 
for they are neither practically Trinitarians nor Arians, 
in any divisive sense. Indeed, the term " Trinity " was 
classed by Alexander Campbell among his contraband 
phraseology, which he characterised as belonging to the 
language of Ashdod. He was himself a Trinitarian, as 
that term is understood in popular theology; but he did 
not hesitate to put the word in his catalogue of rejected 
terminology, simply on the ground that it has no place 
in the Scriptures. 

Barton W. Stone was not an Arian; but he held to 
a somewhat modified view of the deity of Christ. He 
and Mr. Campbell differed in their definitions concerning 



KECAP1TULAT0RY SURVEY 789 

the Godhead; but they substantially agreed as to the 
essential facts. Mr. Campbell regarded Christ mainly 
from the point of view of His Godhood. Mr. Stone, while 
not denying His Godhood, laid special emphasis upon 
His manhood, giving particular attention to the Sonship 
of Christ. Mr. Campbell contemplated Him from the 
point of view of what He was and is; Mr. Stone from 
the point of view of what He did and does. 

These two views have entered more or less into all 
the controversies concerning the character of Christ. Even 
to-day there are those who are advocating either one or 
the other of these conceptions. 

Some are grounding their faith on the Christ, mainly, 
if not entirely, because of His relation to the Father, 
as divine as the Father, and equal with the Father, while 
others ground their faith upon Him as the Son of God, 
from which point of view they emphasise His obedience 
to the Father, seeking only to do the Father's will, and 
thus setting an example to all of His followers. 

Now, it can scarcely be regarded as an accident that 
both of these views came into the Disciple movement 
through the union which took place between the "Re- 
formers " and " Christians," in 1832. The " Reformers " 
mainly held to the former view, while the " Christians " 
held to the latter. 

When the two bodies coalesced, or became united, the 
resultant was a somewhat modified view, which eliminated 
the extreme of each of the views mentioned. As two 
antagonistic substances, when united, will often result 
in a new substance, containing some of the elements of 
both of the old, so in this case. Without legislation, with- 
out even much discussion, the two bodies came together, 
and when they were fused by the principle of love, the 
resultant was a modified view of all extremes, and es- 
pecially with respect to the doctrine of the Trinity. 

It must be confessed that in the states where the " Re- 
formers " and " Christians " were most numerous, the 
general tendency of thought was at first along the lines 
of the body which was most influential. This was es- 
pecially true in Kentucky and Missouri, where the influ- 
ence of the " Christians " was most pronounced. In these 
states the tendency, for a long time, was to reproduce, 
largely at least, the views of B. W. Stone, with respect to 



790 HISTORY OF THE DISCIPLES OF CHRIST 

the Godhead, though never making these views a test of 
fellowship. It must be remembered that in both Kentucky 
and Missouri the " Christians " had possession, and were 
strongly in evidence before the influence of Mr. Campbell 
was felt. However, when the graduates of Bethany Col- 
lege began to occupy the pulpits of these states, and to 
influence the literature of the Disciples, there was a per- 
ceptible and steady reaction from the views of B. W. 
Stone, concerning the Trinity, to those of Alexander Camp- 
bell ; and while this reaction never did reach any extreme 
view of the Trinity, it certainly did settle down to a 
more satisfactory conclusion than that which was reached 
by the " Christians " at the time when the union between 
them and the " Reformers " took place. In short, it was 
this union of the two bodies which brought about a sort 
of consensus of opinion with respect to the Trinity, which 
is entirely acceptable to all concerned. 

In this fact the Disciples are supported by some of 
the best thinkers of the present day. Among these may 
be mentioned Dr. James Denney, whose recent work on 
" Jesus and the Gospel " is one of the ablest of its kind 
that have appeared in the new century. Speaking con- 
cerning both these views of Christ and philosophical specu- 
lations in general, he uses the following very strong lan- 
guage, which is entirely in harmony with the teaching 
of the Disciples, from the beginning of their religious 
movement to the present time. Dr. Denney says : 

It is faith which makes a Christian; and when the Chris- 
tian attitude of the soul to Christ is found, it must be free 
to raise its own problems and to work out its own solutions. 
This is the point at which " broad " churchism is in the right 
against an evangelical Christianity which has not learned to 
distinguish between its faith, in which it is unassailable — and 
inherited forms of doctrine which have been unreflectingly 
identified with it. Natural as such identification may be, and 
painful as it may be to separate in thought things which have 
coalesced in strong and sacred feelings, there is nothing more 
certain than that the distinction must be recognised if evan- 
gelical Christians are to maintain their intellectual integrity, 
and preach the gospel in a world which is intellectually free. 
We are bound to Christ, and would see all men so bound ; but 
we must leave it to Christ to establish His ascendency over 
men in His own way — by the power of what He is and of 
what He has done — and not seek to secure it beforehand by 
the imposition of chains of our forging. 



RECAPITULATORY SURVEY 791 

It is one of the most urgent needs of the Church at the 
present moment to have both these truths recognised in their 
full extent. There can be no Christianity to maintain if the 
evangelical truth is not asserted that Christ must have in the 
faith of men no less or lower place than He has had from the 
beginning, or than He Himself, as we have seen, deliberately 
assumed; but there can be no hope of appealing to the world 
in which we live to give Christ such a place in its faith if we 
identify doing so with the acceptance beforehand of the in- 
herited theology or Christology of the Church. . . . 

The problem is to find a way of securing the two things: 
unreserved recognition of the place which Christ has always 
held in evangelical faith, and entire intellectual freedom in 
thinking out what this implies. 

It is this distinction between soundness in faith — a 
genuinely Christian attitude of the soul to Christ, in virtue of 
what Christ determines the spiritual life throughout — and 
soundness in doctrine — the acceptance of some established 
intellectual construction of faith, on which emphasis needs 
to be laid. Soundness in faith is that on which Christianity 
and the Church depend for their very being; but the con- 
struction of Christian doctrine is one of the tasks at which 
Christian intelligence must freely labour, respecting, no doubt, 
but never bound by, the efforts or attainments of the past. . . . 

But though individual Christians, and not only those who 
listen to the Gospel, but those who preach it, are conscious of 
this distinction and accept its consequences, the Churches can 
hardly be said to have done so. They are Christian organisa- 
tions, yet they seem to be based on doctrinal statements which 
most of their members have realised are not the actual or the 
proper basis of Christian life; and they not only find it dif- 
ficult to conceive any other basis, but seem to susi>ect those 
who speak of another of striking at the very heart of the 
faith. This want of accord between the intellectual attitude of 
the Churches acting collectively, and that of their individual 
members is the cause not only of much discomfort and mis- 
understanding within, but of much scandal and reproach with- 
out. It seriously discredits the Church in the eyes of the 
world to which it wishes to appeal, and it is urgent to ask 
whether there is any remedy for it. 

Nothing could be more suggestive than these luminous 
paragraphs. Neither Thomas Campbell, Alexander Camp- 
bell, nor B. W. Stone ever wrote anything more strongly 
condemnatory of philosophical speculation concerning the 
Godhead, or, indeed, any religious matters, than is con- 
tained in these statements of Dr. Denney. Indeed, it is 
impossible to treat the religious movement of the Disciples 
with complete fairness without conceding that the Dis- 



792 HISTOEY OP THE DISCIPLES OF CHRIST 

ciples have made this splendid contribution to religion 
during the century embraced in their history. In claiming 
this, it is not affirmed that no one else has contended 
for something like the same thing that has marked the 
pleading of the Disciples. Undoubtedly, many individuals 
have spoken out as strongly as need be, concerning the 
very matters to which the Disciples have called attention. 
But, as remarked by Dr. Denney, these individuals have 
simply represented themselves. No particular Church has 
led the way in treating philosophical speculations as have 
the Disciples. It is true the Methodists have always al- 
lowed considerable liberty with respect to such things, 
but they have never made their practice in this respect 
so fundamental as the Disciples have done. Nevertheless, 
it is only fair to this great religious body to accord to 
them a high place in the catalogue of those who reject 
philosophical speculations as a test of fellowship; and 
it is perhaps owing to this very fact that their progress 
has been so marked in the United States. 

(4.) The Disciples have made an important contribution 
to theology in respect to the Atonement. It is generally 
acknowledged that this subject, in its finality, lies outside 
of the realm of human reason. Of course there have been 
efforts to explain it, but for the most .part the explanations 
have failed to explain. Notwithstanding this fact, these 
explanations have been made tests of fellowship among 
Christians, and have almost universally produced discord 
instead of harmony. Indeed, this has been the result 
of all philosophising as regards the Christian religion. 
This ought to have been expected from a priori considera- 
tions. The human cannot comprehend the Divine without 
a revelation. Consequently no one ought to make specu- 
lations concerning things, not clearly revealed in the 
Scriptures, a test of Christian fellowship. The whole 
doctrine of the Atonement is extremely interesting, and 
it is a subject that has engaged the thoughtful attention 
and most profound meditation of some of the ablest men 
connected with the Christian Church during its entire his- 
tory. Nor have the Disciples ever objected to any reverent 
consideration of the subject from such point of view as 
might be agreeable to those who are considering it. But 
they have always felt that it was not a subject which 
should be used, from its philosophical side, to divide 



RECAPITULATORY SURVEY 793 

the people of God. They have, therefore, allowed the 
largest liberty in determining the rationale of the Atone- 
ment, so long as Christians are willing to accept the Scrip- 
tural statements concerning it. In this, as in other things, 
they have applied the Campbellian dictum, " Where the 
Bible speaks, we speak; where the Bible is silent, we are 
silent," 

In reference to this matter, as well as the Trinity (to 
which attention has already been called), the evolution 
of Disciple practice proceeded from the union that took 
place between the " Reformers " and the " Christians." 
The "Reformers" very generally held to what is under- 
stood as the orthodox view of the Atonement, while the 
" Christians," though not Unitarians in the modern sense, 
held strongly to a modified view of the Atonement, as they 
did also to a modified view of the Trinity. Both bodies 
received with unquestioning faith the statements of the 
Scriptures, and this was believed to meet all the condi- 
tions of Christian union. 

Just here the rule which seems to have prevailed from 
the very beginning, namely, to eliminate everything but 
the essential facts of religion, was applied, and it worked 
admirably with respect to the union of the two bodies in 
1832. 

(5.) The Disciples made a splendid contribution to the 
religion of the nineteenth century by their insistence that 
the faith of the Gospel is not doctrinal but personal. 
It has already been seen that they eliminated all doc- 
trinal matters that are purely philosophical from their 
basis of fellowship. This at once compelled them to find 
a basis that would be sufficient without the divisive 
elements which had so long dominated the Christian world. 
They found this basis in the personal Christ. They con- 
stantly insisted that He alone was the foundation of the 
Church, and that no other foundation could be laid; and, 
furthermore, that His great personality was all-sufficient 
to meet the conditions of every case. Of course, faith 
in the Lord Jesus Christ necessarily implied all that 
belongs to His personality, and consequently the great 
proposition which Disciples required every one to accept 
who sought admission into their churches was the con- 
fession which Peter made when he declared that Jesus 
is the Christ, the Son of the living God. This propo- 



794 HISTORY OF THE DISCIPLES OF CHRIST 

sition has always been regarded by the Disciples as suf- 
ficiently comprehensive ; and, at the same time, sufficiently 
simple for the union of Christians, and consequently they 
have persistently contended that nothing else should be 
presented, so far as faith goes, for admission into the 
Church, and that all who are admitted into the Church 
should be regarded as Christians, and all Christians should 
be regarded as one in Christ Jesus, as He and the Father 
are one. They have also contended that this personal 
faith is the only kind that admits of legitimate progress. 
Dead creeds do not move, but a living leader goes forward, 
and those he leads can follow. 

In this contention the Disciples, as a religious body, 
stood practically alone during the nineteenth century. 
There were individual Christians who saw the folly of 
philosophical statements, or even doctrinal statements, 
as bonds of union and communion, but the Disciples were 
the only religious body which, as a whole, made this 
contention for faith in the personal Christ as fundamental, 
both as regards the Christian life and Christian union. 

It would be interesting to quote from some eminent 
theologians of the nineteenth century, giving their indi- 
vidual views concerning this matter, but space forbids us 
to do more than make one quotation from one of the cele- 
brated German preachers, Dr. R. Rothe, who, after telling 
what belief in Jesus is, goes to the root of the matter 
in the following lucid paragraphs, which are translated 
from one of his sermons : 

But if this is the character of belief in Jesus, how easy it is, 
my brethren, for this, which Jesus calls belief in him, to be 
wanting in one who has the most orthodox representation of 
him in his mind! And again: how easy for it to be present 
where there is no such representation at all ! You can easily 
picture this to yourselves. Imagine for a moment that the 
Lord Jesus were to appear again to us now, in the midst of 
Christendom, but just in the same manner as he did of old, 
in the form of a servant, in complete incognito, without titles 
and honours, without official dress, and without the decora- 
tions of his Father in Heaven, so that we could see nothing of 
him, in word or deed, but his holy heart, completely filled with 
his Heavenly Father, full of pitying love and resplendent 
truth. What do you think? Who among the Christians of 
the present day would recognise him, and cling to him, and 
who not? I do not wish to anticipate any one's judgment, 
but, for my own part, I am thoroughly of the opinion that 



RECAPITULATORY SURVEY 795 

very many of those who make orthodox confession of Christ 
with the greatest volubility would pass by without recognising 
him, and without feeling his Divine power of attraction, and 
this partly for the very reason that they would not discover 
in him those (for them) conclusive marks, which are given in 
their dogmatic treatises — as he would certainly seem to them 
far too worldly. And, on the other hand, how many of those 
who are unable to adopt the ecclesiastical confession of Christ 
as their own, would feel themselves drawn to him out of the 
deepest depths of their heart, would follow his every foot- 
step, would fall in homage at his feet, and would not let him 
go, and would also inspire in him a corresponding attraction 
to them! O yes, how completely different would be then the 
grouping of human hearts, in their relation to Jesus, from 
what we should expect from the way in which they call them- 
selves and others " believers " and " unbelievers." And yet 
this would probably be the most certain test of belief in Jesus. 
For whoever is drawn to the real Jesus, not to the painted one 
of theological science, he is a believer in Jesus, and only he. 
He, the Lord Jesus himself, would certainly call these alone 
believers, for they alone really believe in him, himself; the 
rest merely believe in his titles and honours, in his high guard- 
ianship in heaven, and in the beautiful presents which he 
brings with him. 

If, therefore, we only keep clearly in view the true nature 
of belief in Christ — and this is, moreover, indispensable to 
every one who wishes to guard against delusions as to his own 
belief — we shall easily find our position as to the inward con- 
flict of which we speak. We shall say to our surprise that be- 
lief in Jesus is a much more simple matter than we have 
imagined. We have always thought, who knows how many 
intellectual operations, and hundreds of investigations of a 
scientific character, were indispensable to it? Now we see 
that the essence of the matter consists of nothing of the 
sort. To have confidence, but perfect confidence in the holy 
— in the literal sense of the word — Divine character, full of 
grace and truth, which beams on us so kindly serious from the 
Jesus of the Gospels, and which shines with ever-increasing 
clearness out of his whole historic work during these eighteen 
centuries — to have faith in this character, to resign one's self 
to him in faithful obedience — that is it. And this is not a 
complicated task, for upright and simple souls not a difficult 
one. If you, my brethren, in whom belief in Jesus is strug- 
gling with unbelief, once perceive this clearly, you will soon 
take courage; for you will see that what you called your un- 
belief in Jesus is, for the most part, not that at all — that real 
unbelief in Jesus, with you, has its seat in far other places 
than where you have sought it. You will become conscious 
then of the real belief in Jesus, already present in you, which 
you have hitherto not recognised as such, because a false 
representation of him dazzled your vision — your hitherto un- 



796 HISTORY OF THE DISCIPLES OF CHRIST 

conscious Christianity will become conscious — you will now 
call by its right name whatever of true piety there is in you, 
namely, belief in Jesus Christ, and not as you have done, your 
own virtue and such like — for everything good and noble in 
you, you will give Jesus the glory, to whom alone it belongs. 
You will then no longer run the risk of denying what is to you 
in very deed the holiest and highest for the reason that you 
do not know its true name. You will then joyfully confess 
Jesus before all the world, because you can do it with com- 
plete inward truth, and extend the fraternal hand without 
reserve to those who have long openly confessed him. But 
especially will you, when you know what you possess in Jesus, 
and that what is truly good, whatever name it bear, can 
flourish within you only through the closest personal adhesion 
to him, cleave fast to him in confiding love and obedience, 
and, moreover, to the living, real Jesus and not to the mere 
profile of a scientific doctrine concerning him. Thus you will 
bring his holy image, in its very lineament, into ever more 
distinct relief until he stands in bodily form before your in- 
ward vision, and, eye and heart fixed continually upon it, you 
resign yourself like a child to all those influences which it will 
exercise upon you; you will comply with every demand which 
it excites in your conscience, and thus give proof to your- 
selves and the world that you really believe in Jesus, notwith- 
standing our language concerning him differs from what our 
forefathers transmitted to us. Thus your belief, your Chris- 
tianity, will become integral, whole. 

Yes, dear friends, this is what our time has need of. If this 
could only take place in a large number, if all the souls, of 
whom we have spoken, were to become conscious of their un- 
conscious Christianity, then modern Christendom would be 
healed. This is its fundamental disease — that they have lost 
the consciousness of their actual Christianity. We have no 
idea that all our spiritual blessings, both those of the indi- 
vidual, and those common to all, are derived from Christ and 
from him alone; in purblind delusion we complacently regard 
that as the work of mankind which we possess only in virtue 
of the effects of that holy vivifying sun which rose upon us in 
Christ. Oh, if this almost universal delusion were dissipated, 
if our contemporaries could only become conscious of what 
they have of Christ, and how he is so very close to them in 
what they think their own most peculiar possession, how dif- 
ferent, wholly different, and how much more beautiful it would 
be among us ! This is the only way in which it can be brought 
about, and it will be brought about in this way, that the Lord 
Jesus Christ shall be again acknowledged and adored, and at 
large, too, in his Christendom. In this way let us joyfully 
hope that a common, many- voiced, joyful, and cheerful con- 
fession of Christ will again be heard among us, be it when it 
may; and then again will all flock to our houses of worship, 
and, bowing the knee in grateful homage before him, give, as 



RECAPITULATORY SURVEY 797 

out of one mouth, so also from a single heart, praise and 
thanks, and glory to him whose name they bear. 

Many other extracts from distinguished writers of 
the nineteenth century could be given, strongly sustaining 
the Disciple view that a personal trust in Jesus Christ 
is all that ought to be required, so far as faith goes, in 
order to Christian fellowship. Of course this contention 
entirely eliminates human creeds as bonds of union and 
communion. 

(6.) One of the most important contributions which the 
Disciples have made is a common ground for Christian 
union. From the very beginning Christian union has 
been a cardinal contention with the Disciples. No other 
subject was more prominently characteristic of the move- 
ment in its earlier days. Nor has their contention for 
this decreased in any respect whatever. Perhaps it is 
not so much the one thing for which they now contend 
as was formerly the case, as new conditions have arisen 
in religious society, and new questions have come to the 
front which have engaged their attention. Nevertheless, 
the movement to-day is a union movement, though from 
some points of view Disciples have been compelled to 
change their attitude towards the religious denominations. 
It must not be forgotten that about the year 1830 they were 
practically driven into a separate religious organisation, 
and occupying that position, they had to fight in order 
to maintain their right to exist. From that time until 
the close of the Civil War their relation to other religious 
bodies was more or less antagonistic, and when they were 
pressed, as they frequently were, it is probable that the 
spirit manifested was not always the spirit of the " unity 
of the spirit in the bond of peace." It was sometimes a 
war spirit, and this could not always be justified. At the 
same time it is only fair to the Disciples to remember the 
character of their environment during their fighting period. 
Their contention was that denominationalism is wrong 
and ought to be abandoned; that sectarianism is even 
devilish and ought to be overthrown ; that a divided Church 
is always and everywhere unnecessary and ought not to be 
perpetuated for a single day, for it is not only wrong in 
principle, but it must necessarily delay the conversion of 
the world, even if it does not make such a result absolutely 
impossible. 



798 HISTORY OF THE DISCIPLES OF CHRIST 

But it was not the reasoning of the Disciples which 
made their contention so valuable as an asset of religion. 
It was rather their practical demonstration of the fact that 
what they contended for could be thoroughly realised. 

It is well, just here, to go over the ground somewhat 
of their efforts at Christian union. In 1810, before Indi- 
ana became a state, John Wright and his father, who 
were both Free-will Baptist preachers, organised a church 
of this order in Washington County, Indiana. In 1812, 
Peter Wright, a younger brother, began to preach. In a 
short time the three Wrights organised ten Free-will 
Baptist churches, and these churches constituted what was 
called the " Blue River Association." The mother church 
was organised without any articles of faith, the church 
taking the Holy Scriptures as its rule of faith and practice, 
without any notes or comments. A few years later the 
name Baptist was dropped by all these churches, and the 
association was changed into what was called an Annual 
Meeting, which meeting was for mutual conference and 
edification. The members were called simply Christians, 
and the churches were called churches of Christ or 
churches of God. 

About the same time, a little further northward, were 
fifteen churches of German Baptists or Dunkards. A 
crisis having arisen among these churches, with respect to 
trine immersion, the whole matter was referred to a com- 
mittee, including John and Peter Wright, and the result 
was that the name " German Baptist " was changed to 
that of " Christian," and this conference also was changed 
into an Annual Meeting. 

Soon after this a conference of " New Lights," known 
also by the name of Christians, dissolved their conference, 
and united with the churches already referred to, and 
thus a considerable number of churches were formed into 
a union where " the Bible and the Bible alone " was 
adopted as the rule of faith and practice. These churches 
were almost identical with the churches in Kentucky, 
Ohio, and Missouri that were associated with the movement 
of B. W. Stone and his co-labourers. It must be remem- 
bered that the movement of the Campbells did not begin 
until 1809, and the union between the " Reformers," or 
the associates of the Campbells, and the " Christians," 
the associates of B. W. Stone, did not occur until 1832. 




PIONEERS ESPECIALLY PROMINENT IN INDIANA 



1, John Wright, Sr. 2, Love H. Jameson. 3, S. K. Hoshour. 4, John 
O'Kane. 5, A. Littell. 6, John P. Thompson. 7, Elijah Goodwin. 8, 
Thomas Lockhart, 9, Michael Combs. 10, Benjamin F. Reeve. 11, R. 
T. Brown. 12, John B. New. 13, J. M. Mathes. 14, Henry R. Pritchard. 
15, F. W. Emmons. 16, George Campbell. 



RECAPITULATORY SURVEY 799 

There were individual churches and associations of 
churches in various parts of the country, occupying prac- 
tically the same position as the two larger bodies did 
before they united. Indeed, the union of these believers 
in Christ began much earlier than that which took place 
at Lexington, Ky., at the beginning of the third decade 
of the nineteenth century. It is probable that no union 
would have taken place at all, if an attempt had been 
made in the usual way through church officials. The union 
began by the churches of the neighbourhood uniting, and 
these groups finally came into the larger comprehension. 
Perhaps it will be found out, after a while, that this is 
the only practicable way to solve the union question. 

But the particular point which the Disciples have illus- 
trated is the fact that Christians may come together into 
a practical union while, at the same time, they hold con- 
trary opinions. Most of the Reformers were Calvinists, 
as the Campbells themselves were, while most of the 
Christians were Arminians, as B. W. Stone evidently was. 
But they did not even discuss these philosophical differ- 
ences, when they came, together to form a union; and, 
no doubt, it was providential that the two bodies held to 
these opposite views concerning the Divine government. 
When they coalesced the resultant was a composite view, 
differing somewhat from both Calvinism and Arminian- 
ism; and even this has never been insisted upon as a 
fundamental doctrine among the Disciples. 

The same thing happened as regards the design of bap- 
tism. The doctrine of baptism for the remission of sins 
had its origin with Alexander Campbell and those asso- 
ciated with him. Walter Scott gave practical efficiency 
to this doctrine, but in the hands of uneducated men it 
was constantly liable to abuse, and, as a matter of fact, 
was sometimes abused by making it mean much more 
than was legitimately implied in the teaching of either 
Mr. Campbell or Mr. Scott. However, it was constantly 
exposed to the danger of making the religion of Christ 
a sort of mechanical matter, or a single rule-of-three 
statement of the case, namely, " As faith is to repentance, 
so is baptism to the remission of sins." 

The " Christians " associated with B. W. Stone and those 
scattered throughout Indiana, Ohio, and Missouri were 
slow to accept the design of baptism as contended for by 



800 HISTORY OP THE DISCIPLES OF CHRIST 

the " Reformers." The consequence was that when the 
union took place the emphasis that had been put upon 
the new doctrine of baptism ceased to be so excessive. 

At this point we see another indication of how the union 
modified the theological conceptions of the united Church ; 
and looking at the whole matter from a careful review 
of the history of the case, it is impossible not to reach 
the conclusion that this union between the " Reformers " 
and " Christians " was necessary in order to keep the Dis- 
ciple movement from a mechanical, if not a sectarian, de- 
velopment. The very things that would have hindered a 
union between many of the denominations were exactly 
the things that gave permanency and power to the union 
between the " Reformers " and " Christians." Each body 
brought into the union (to use the language of chemistry) 
certain ingredients, which when fused made a union that 
was not only practical but also reasonable and Scriptural. 

From that time to the present the Disciples have con- 
sidered the matter of Christian union from at least two 
points of view : First, they have rejected all human creeds 
as necessarily schismatical in their tendency. 

These objections may be summarised as follows: 

(1) They substitute philosophical speculations for the 
personal Christ, thereby usurping the sphere of faith with the 
things that belong to knowledge. 

(2) They are without any divine sanction, and consequently 
should not be made tests of Christian fellowship. We should 
certainly have a " thus saith the Lord " for everything that 
enters into the question of fellowship. 

(3) They are schismatical in their tendency. The his- 
tory of the Church is a sad commentary on the influence 
of human dogmas upon the peace and harmony of the children 
of God. 

(4) No human creed can be perfect. Hence, even if it were 
right to formulate the things of knowledge and make them 
objects of faith, such formulas must of necessity exhibit many 
of the traces of human weakness. Men are short-sighted at 
best, and it ought to be expected therefore that their most 
careful work will lack the completness which should char- 
acterise a creed for the Church of God. 

(5) No human creed can ever be adapted to every creature. 
The Infinite Mind can alone provide that which is suitable to 
such an infinite variety of circumstances and conditions as is 
everywhere found among men. The best that any number of 
men can do is to provide for those who are of like tastes, 
habits, etc. ; and in like circumstances with themselves. They 



RECAPITULATORY SURVEY 801 

cannot reasonably hope to take into consideration the whole 
sphere of human thought and action, consequently the most 
perfect human creed possible must, after all, have only a 
limited application. 

(6) Human creeds are not only limited in their reach, 
and unsatisfactory in their character, but they are not per- 
manent. They are either changing or else passing away 
entirely. " Jesus Christ is the same yesterday, to-day, and 
forever." 

(7) God has given to the Church a creed — a Divine creed 
— and it is disrespectful to our Heavenly Father, presump- 
tuous and wicked to substitute anything for that which Divine 
wisdom has prepared. 

On the other hand, they have contended for certain 
definite things which they have offered as a common 
ground upon which all Christians can unite: 

(1.) The Bible, and the Bible alone, as a sufficient rule 
of faith and practice. 

(2.) Jesus the Christ, the Son of the living God, as the 
foundation of the Church. 

A hearty belief in Him, not doctrine concerning Him, 
or anything else, as the only thing necessary, so far as 
faith goes, to salvation. 

(3.) All believers should be baptised, and this baptism 
is an immersion into the name of the Father and of the 
Son and of the Holy Spirit. 

(4.) Those who are thus baptised may be properly 
called Christians or Disciples of Christ, or any other 
Scriptural name. The Church itself should be called the 
Church of Christ or the Church of God, or simply The 
Church, as these are all Scriptural designations. 

(5.) The Lord's Supper and the Lord's Day should be 
observed as they were in the Apostolic churches. 

(6.) The practical duties of the Christian life as en- 
joined in the Word of God must be inculcated in all 
churches. 

(7.) Above all, and in all, and by all, must the Christian 
spirit or the Holy Spirit be manifested, as this is also 
enjoined in the Holy Scriptures. 

It will be seen that not one of these things, for which 
the Disciples have contended, may not be accepted by all 
Christians. Even immersion as baptism is not a divisive 
contention, for all religious denominations admit that im- 
mersion is valid baptism, though they may practise sprin- 



302 HISTORY OP THE DISCIPLES OF CHRIST 

kling or pouring. Disciples have contended that where 
these fundamental facts and principles are accepted there 
need be no difficulty about Christian union, as division 
lines begin only after these facts and principles are de- 
parted from, or where something is added which is not 
necessarily involved in any of them. To illustrate this 
point it is only necessary to refer again to immersion. 
Disciples contend that division begins only when we re- 
quire something different from immersion. All agree that 
immersion is valid baptism, and that being the case, there 
is no absolute need for any other form of baptism, even 
allowing that sprinkling and pouring may be valid also. 
Disciples contend that as sprinkling and pouring are not 
universally accepted as baptism they ought not to be prac- 
tised, since they undoubtedly produce division among the 
followers of Christ. 

With these wholesome views it is certainly somewhat 
remarkable that the Disciple movement did not at once 
receive the support of all earnest Christian people, and 
especially the intelligent part of every Christian com- 
munity. It is perhaps not to be wondered at that the 
ignorant masses did not appreciate the supreme simplicity 
of the plea which the Disciples made. Ignorance loves 
mystery. It is fascinated with the very things it cannot 
understand. This is especially true in religious matters. 
A religion which is easily understood loses something of 
its attractiveness to the ordinary mind. Occultism is 
essential to some people's piety. They cannot worship in 
an atmosphere where the vision is clear. Ritualism has 
its foundation in this very fact : a spectacular representa- 
tion, which is intended to exhibit, to a certain extent, the 
unseen, is a powerful factor in gaining the attention of 
those who do not think. Perhaps the beginning of Chris- 
tianity in miracles may be explained by the fact just 
stated. But whether this be so or not, it is certain that 
the popular mind is often more easily moved by occult 
influence than by any other, since nearly every one is to 
some extent inclined to be superstitious. 

It is undoubtedly true that the Disciple movement, 
as a union movement, has not succeeded as the Disciples 
expected it would succeed, when they proposed the union 
and supported it on the simple ground of fellowship in 
Christ, without any additions of theological or philo- 



RECAPITULATORY SURVEY 803 

sophical speculations, or human opinions, as distinguished 
from the faith that is in Christ. Indeed, it has been 
affirmed by some of their own writers that their contribu- 
tions to Christian union have not been equal to those of 
the Episcopalians. However, nothing could be more un- 
just than this unworthy contrast. It is readily admitted 
that the Episcopal Church has advocated Christian union, 
and has done some good service in calling attention to 
the importance of oneness in Christ; but, at the same 
time, this advocacy has carried with it an impossible 
condition. The celebrated Lambeth proposals were not 
for Christian union at all, but they simply stated the 
terms on which the bishops were open to consider the 
question. The statements are also somewhat ambiguous, 
and therefore leave room for misunderstandings. The 
fourth article, whether intentionally so or not, certainly 
makes safe the position of the bishops themselves. In 
other words, the Episcopal Church is ready to have Chris- 
tian union provided that Church and its clergy are to be 
properly cared for in the union, and are made perfectly 
safe in holding their present positions, no matter what 
else may happen. This is emphatically the union of the 
anaconda and rabbits. The anaconda is doubtless always 
willing, but the rabbits object to a union which swal- 
lows them bodily into the greedy stomach of the ana- 
conda. 

The Disciples have been charged with advocating a 
union somewhat similar to this. But this is not true. 
They have always been willing to throw the Bible down 
on a platform and call all religious people to come to 
it, and then if they (the Disciples) are not there them- 
selves they declare that they will soon come and join with 
those who are honestly seeking for the truth, the whole 
truth, and nothing but the truth. They do not ask that 
other religious people shall join them, but that all shall 
join the Christ, and then in Him all will be united and one, 
as He and the Father are one. It is an entire misappre- 
hension of the Disciple position to affirm that they are 
seeking Christian union by having their own religious 
organisation absorb all other religious organisations. 
Their movement means a larger comprehension than is now 
manifested by the Christian churches, or Disciples of 
Christ. They have been compelled, by force of circum- 



804 HISTORY OF THE DISCIPLES OF CHRIST 

stances, to organise their churches and work from a com- 
mon centre on the religious world, and also on the un- 
converted masses; but they have always been willing to 
meet other religious people more than halfway in any 
effort to break down the walls of sectarianism and unite 
the people of God on the foundation of the apostles and 
prophets, Jesus Christ Himself being the chief cornerstone. 
Indeed, nothing perhaps has characterised the Disciples 
more than their willingness to abide by the conclusions 
of their own logic. The Campbells were the first to show 
their faith in the principles they advocated, by submitting 
to the very conditions which they announced for the 
acceptance of others. It was a struggle, no doubt, for 
them to give up all antecedent religious associations and 
theological predilections, and submit to the simple tests 
which were comprehensively stated or implied in the grand 
" Declaration and Address." But when they saw to what 
result their reasoning led, they willingly submitted to 
even immersion, and to the rejection of infant baptism, 
both of which antagonised their most sacred religious 
belief. And it must be remembered that, in taking this 
step, they had to cut themselves off from all former 
religious affiliations, and for a considerable time, at least, 
they were entirely isolated, and had the fellowship of 
only a few friends who formed with them the Christian 
Association, and finally two or three churches of little 
or no social influence. Whoever will contemplate the 
action of these holy men, from this point of view, cannot 
fail to see that they really practised what they preached. 
They were not seeking to have the religious world join 
them y as an organisation, but to have the religious world 
reform their faith and practice until they should stand in 
the teaching of the Holy Scriptures. 

This noble spirit may not always have been manifested 
by all the Disciples, during their hundred years of his- 
tory. There have been, and are doubtless, still sectarians 
among them. It is perhaps impossible for this to be other- 
wise. There were narrow-minded men among the Chris- 
tians in the days of the Apostles. These men were a source 
of constant trouble to those who had the wider and higher 
outlook. But God has never made human progress an 
easy thing. It would be worth very little if it were always 
easy. Struggle is essential to strength, as well as to clear- 



RECAPITULATORY SURVEY 805 

ness of vision, and these are always indispensable to the 
building of character, and God is aiming to make character 
through the Church. This is the Church's object and aim. 
Even Christian union cannot be attained until Christian 
character is the basis. It is, therefore, no discouraging 
fact that the Disciples must still " learn to labour and 
to wait." God is never in a hurry. It took millions of 
years to prepare the earth for the abode of man. It may 
take millions of more years before man, in his full growth, 
is prepared for that " house not made with hands, eternal 
in the heavens." God's steps are across the centuries; 
but He makes these steps only when the proper time has 
come for them. As a union movement, the Disciple plea 
has not been a failure. It has leavened religious society; 
it has called attention to the only basis upon which Chris- 
tian union is possible or even desirable. Many have not 
yet responded. This ought to have been expected, and 
is not, therefore, wholly a discouraging fact. Some have 
responded. The movement itself has made phenomenal 
headway. It has undoubtedly reformed the religious 
thinking of the age, as well as much of the practice. 
The high ideal set before it has not yet been reached, but 
many important steps in that direction have been taken. 
The Disciples are still climbing the hill, on the top of 
which all the dividing lines will be lost in the compre- 
hensive vision which Christians can have when they have 
reached the summit of love. Faith and hope are im- 
portant basic graces, but love covers everything and per- 
meates everything. It clears the atmosphere. It blends 
all the dividing lines, which are seen in the lower views, 
into one holy vision where only Christ and His salvation 
fill the eyes of His disciples. 

(7.) The Disciples have demonstrated that a religious 
body can remain united without the aid of a human creed. 
This is a very important contribution to religious progress. 
It is the very thing that their enemies declared could not 
be. In the early days of their movement it was constantly 
asserted that as a religious body they would soon go to 
pieces. It was declared that their bond of union was a 
rope of sand; that they had among them all kinds of 
men, preaching all kinds of doctrine, and that consequently 
there was no potent influence to hold them together as 
one people. 



806 HISTORY OP THE DISCIPLES OF CHRIST 

But these prophecies have all failed. The Disciples 
have proved by their own history that human creeds are 
not necessary to the union of Christendom. They have 
made a practical demonstration of this fact, and this is 
worth vastly more than arguments. Their movement is 
now one hundred years old, and no serious defection 
has ever taken place among the Disciples, while division 
after division has followed among the denominations 
which have human creeds as the basis of union and com- 
munion. 

It is doubtless true that the very thing that was sup- 
posed to be a weakness with the Disciples has been a great 
source of strength. The elimination of doctrinal philoso- 
phies and theological speculations, which more or less 
enter into all the human creeds of Christendom, has made 
the Disciples' position not only broad enough for all re- 
ligious people to stand upon, but strong enough to stand 
against all the foes that may assail it. To indicate more 
specifically the breadth and strength of the Disciples' 
position it may be stated that they have brought into their 
fellowship not only all kinds of men preaching all kinds 
of doctrine, but these men have themselves contributed 
to the richness and fulness and glory of the Disciple 
fellowship. Men have been allowed to enjoy their own 
opinions with respect to all questions that may be re- 
garded as legitimate for investigation, while these men 
remain true to the centre, namely, Jesus the Christ, the 
Son of the living God. Neither Trinitarianism nor Arian- 
ism; neither Calvinism nor Arminianism; neither pre- 
millennianism nor post-millennianism ; nor have questions 
about the future life been made tests of fellowship with 
the Disciples. The one question which they ask, when 
persons are seeking fellowship, is with respect to the faith 
of the applicant in Jesus the Christ. If such applicant 
says he believes with all his heart that Jesus is the Christ, 
the Son of the living God, that, so far as faith goes, is 
all that is required. Surely nothing could be simpler 
than this, and yet nothing more comprehensive. It unites 
the head and the heart, and this is pre-eminently the glory 
of the Disciples' plea. It is a constant protection against 
ignorance, in that it makes the Word of God a rule of faith 
and practice. It is also a constant protest against cold- 
ness or formality, in that it makes a hearty faith in Jesus 



RECAPITULATORY SURVEY 807 

Christ fundamental in the case of every one who seeks 
fellowship in the Church. It is a reasonable plea; for 
it makes its appeal to the intellect. It is a social plea, 
for it addresses the affections. Uniting both head and 
heart, it lays hold of Christ, who satisfies both the intellect 
and the affections. 

Standing at the close of this Centennial year and look- 
ing backward over the century that is past, it is im- 
possible not to realise something of the coming glory which 
is beginning to shine upon the progress of the Christianity 
of Christ. It has already been indicated that America 
is the place where the forces of Christendom are preparing 
for the final attack upon the strongholds of heathendom, 
lying west of the Pacific Ocean. Even now, some of 
the advance guards have entered these unregenerated 
countries which lie on the road to the final consummation 
of the struggle for the conversion of the nations this 
side of Palestine, the country where Christianity first took 
up its march around the world. It may be that this 
preparation for the final attack on heathendom will be 
delayed longer than seems reasonable to the Disciples. 
No doubt they are impatient to effect Christian union, 
for the reason that they do not believe that the conversion 
of the world can be realised until Christian union is con- 
summated. But this impatience should give place to the 
hopeful consideration that this Centennial year is itself 
almost a marvellous preparation for and a promise of the 
coming better days. The Disciples have already demon- 
strated their wonderful enthusiasm by the remarkable 
crowds which have assembled at their yearly conventions, 
during the past two decades, but the Centennial celebra- 
tion at Pittsburg, during October of this year, will per- 
haps be the most noteworthy gathering of religious people 
that has ever assembled at one place in the history of 
Christianity. When the tens of thousands of Disciples 
stand together in a holy fellowship, on that occasion, it 
will be the pledge of a new courage and new consecration 
and new triumphs for the great cause for which the Dis- 
ciples have always contended. It will also be an un- 
mistakable proof that the new century of their history 
will not close until their great Leader, the King of Kings 
and Lord of Lords, shall triumph over the opposition which 
has so long sought to hinder His stately steps of progress, 



808 HISTOEY OF THE DISCIPLES OF CHRIST 

while leading the host of religious people in their march 
to the conquest of the nations. 

From this high point of view I plainly see 

A vision clear of what the world will be, 

When all the nations shall the praises sing 

Of him who is our Prophet, Priest, and King. 

I see a time when bloody wars shall cease, 

And in their stead reign universal peace, 

When pruning hooks shall take the place of spears, 

And Love in hearts shall reign instead of fears. 

I see also in that great coming day, 

That cold commercialism will not sway 

The lives of men for filthy lucre's sake ; 

But energy will then be used to make 

And bless a free and noble brotherhood, 

In which the aim of all is highest good, 

Where selfishness, with ugly visage, dies 

Beside the wreck of sordid, corp'rate lies, 

Which have so long with hungry, selfish greed 

Refused to listen to the cry of need, 

Which comes from sad and weary souls oppressed; 

Whose fearful struggle in this world for rest, 

Should make the very stones cry out for shame 

Against the men, who chiefly are to blame 

For all the inequalities of life, 

That gender and maintain a wicked strife. 

But in my view this evil is no more, 

The time at last has come when rich and poor 

Are terms which have no longer any place 

Within the sacred sphere of saving grace. 

But just like Jew and Greek, and bond and free, 

These terms are lost in Love's great symphony. 

This blessed vision is no idle dream, 

The present throbs and glows with things that seem 

To promise and to clearly indicate 

The ush'ring in of that millennial state, 

Where our sweet peace shall like the rivers be, 

And all our righteousness like waves of sea. 

Upon the dim and mystic borderland 

Of nineteen Christian centuries now we stand ; 

A century new begins to faintly dawn, 

To take the place of one already gone, 

While echoes from the years of all the past 

Are ringing down the ages, like a blast 

From northern climes upon the dawning spring, 

And hushing birds which had begun to sing. 

These echoes flood the air with sad refrains 

Of injuries done and vile, unrighteous gains; 

Of wrongs committed and of rights betrayed, 



RECAPITULATORY SURVEY 809 

Of broken promises and debts unpaid, 

Of wasted opportunities and powers, 

Of squandered priv'leges and murdered hours, 

Of sad bereavements and of dismal blights, 

Of waiting long throughout the weary nights ; 

Of storms and tempests on the raging seas, 

Of deep despondency and fell disease, 

Of hopes all shattered in the rushing tide 

That sweeps t'ward death with fast and reckless stride. 

But these sad echoes all are fully met 

With songs of joy to brightest music set ; 

These drive back strife, which comes from days of yore, 

And usher in an age, when never more 

The discords of the past shall break or mar 

Our Gospel music by a single jar; 

An age in which we'll tell, with one accord, 

The glories of our royal, sovereign Lord, 

And men shall own and everywhere maintain 

The majesty of his imperial reign. 

We wait with patience for that age to bring 

These splendid honours to our Lord and King. 



CHAPTEE XXXI 

THE CENTENNIAL CELEBRATION 

IT was the aim of the publishers to have this volume 
ready before the International Convention of the Dis- 
ciples of Christ, which was specially intended to cel- 
ebrate the centenary of their organisation, should take 
place at Pittsburg, Pa., beginning October 11th and closing 
October 19th ; but owing to unforeseen difficulties this was 
found to be impossible. When this became apparent it 
was decided to add a few pages of letterpress, as w T ell as of 
illustrations, giving a vivid and sufficiently comprehensive 
account of the great Convention, which was perhaps the 
most unique and largely attended of any assembly of 
Christians, representing a single church, that has ever 
taken place in the history of Christianity. A conservative 
estimate of the number of delegates may be stated at 
35,000, though many good judges are of the opinion that 
not less than 40,000 were in attendance. It was well 
understood by those who had means of knowing that more 
than one-fourth of the delegates did not register, and con- 
sequently no official figures can be given. 

The programme of this Convention, which will be found 
in Chapter XXIX of this volume, was substantially carried 
out, only a few unimportant changes being made. What 
follows in this report deals only with the mountain-peaks 
of what actually took place. 

The opening meeting was held in Carnegie Music Hall, 
Pittsburg, Pa., on Monday evening, October 11, 1909. The 
Disciple movement is usually reckoned chronologically from 
the issuance of the celebrated Declaration and Address 
of Thomas Campbell in 1809. The Disciples had been two 
years preparing for this occasion. It was with deep emo- 
tions that the leaders took their places on the platform 
to face an audience which filled every part of the great 
building where the initial meeting was held. J. H. Garri- 
son of St. Louis, president of the Centennial Commission, 

810 



THE CENTENNIAL CELEBRATION 811 

presided at this meeting, and after a stirring hymn was 
sung the great audience was led in prayer by W. T. 
Moore of Indianapolis. The welcome to the city of Pitts- 
burg was by City Solicitor Charles A. O'Brien in an 
appropriate address. The response to this address was 
made by A. C. Rankine of Adelaide, Australia, and Wallace 
Tharp, pastor of the First Church, Northside, Pittsburg. 
Mr. Tharp's response was particularly happy. After 
these introductory exercises the Convention sermon was 
preached by George H. Combs of Kansas City, taking for 
his text John xvii:37. In the course of his sermon he 
said : 

"What is our mission? It has been already oft-repeated 
— the unification of the churches of our Lord. Now, if our 
mission is to unite Christians, our message must be to 
Christians. If we were sent into the world with a message 
to Christians in all the communions of earth, we must somehow 
deliver that message. But are we ? Before Almighty God, yes 
or no? Are we reaching the ear and heart of Christendom? 
Are we going as flaming messengers to the churches around us, 
beseeching them in Christ's name to be one? Here in this 
great centennial convention is the place for our confessions. 
We are not accomplishing, as we ought, our sacred mission. 
And here with these faces of our fathers looking down upon 
us, let us reconsecrate ourselves to our proper work. For 
these sturdy pioneers delivered their message. They spoke 
to the churches. From every platform, whether city church 
or woodland temple, they preached to Christians of all com- 
munions, beseeching them to be one. We must follow them. 
Their mission is our mission. We must address the churches 
of our day just as Mr. Campbell addressed the churches of his 
day. Convincing them that we are not building up another 
denomination, but are pleading for the union of all believers 
in Christ. We must find our way into their pulpits; into 
their prayer meetings, their revivals, their conventions, with 
the one cry on our lips and in our hearts, ' Brethren, we en- 
treat you that there may be no divisions among you ! ' We 
count i our plea ' familiar. Familiar, yes — to us, but strange 
as tongue of Arabic to the Christian world at large. It is 
ours to make it known, to see to it that every man who holds 
in his heart the face of Christ from humblest sexton of dis- 
senting chapels to highest dignitary in historic churches, Eng- 
lish, Greek, and Roman shall have heard our story. 

This is a summons to a warfare and not to a battle. Victory 
will not come on the morrow. The consummation may be yet 
afar, but this we can do : We can give ourselves in passionate 
abandon to this notable mission. We can do our very all, 
and if the triumph come not in our own day, we can surrender 



812 HISTORY OF THE DISCIPLES OF CHRIST 

our task in confidence to those who come after, knowing that 
soon or late the day will come, and singing even while we die : 

"Ring bells in unreared steeples, 
To joy of unborn peoples, 
Your triumphs are our own." 

The second day of the Convention was occupied with 
meetings under the auspices of the " Christian Woman's 
Board of Missions " and the " Brotherhood of the Disciples 
of Christ." 

All the sessions of the " Christian Woman's Board of 
Missions' 5 were crowded with enthusiastic, consecrated 
women, who evidently came together, not so much for 
glorifying the past as for providing for the future. In this 
respect there was a striking contrast between the C.W.B.M. 
and all other organisations represented in the Centennial 
Convention. It was evident that the women were there 
for business as well as for enjoyment, and the former was 
the predominant note. They held numerous sessions 
where the time was chiefly occupied in hearing the reports 
from the field, and in considering ways and means by 
which their work could be extended and also made more 
efficient. As an indication of the national character of 
this organisation it is only necessary to state that there 
were representatives present from Alabama, Arkansas, 
California — north and south — Colorado, District of Co- 
lumbia, Florida, Georgia, Indiana, Iowa, Illinois, Ken- 
tucky, Maryland, Michigan, Minnesota, Missouri, Kansas, 
Nebraska, New England, New York, North Carolina, South 
Carolina, Ohio, Oklahoma, Oregon, Pennsylvania, Tennes- 
see, Texas, Virginia, Washington — east and west — Wis- 
consin. There were also present representatives from 
Africa, Australia, Canada, China, England, India, Japan, 
Mexico, the Philippines, and other foreign countries. 

Five hundred and forty-five new Auxiliaries and Mission 
Circles were organised during the past year. For the 
second and third quarters there was an average of two new 
organisations daily. There are at present 73,608 members. 
Receipts for the last month of the Centennial period 
amounted to $119,427.00. Receipts for all purposes dur- 
ing the year $381,854.23. The original financial Centen- 
nial aim was exceeded by $130,766.21. For the four years 
of the Centennial period the total receipts amounted to 



THE CENTENNIAL CELEBRATION 813 

f 1,165,675.00, and for the same period 29,876 women added 
to the membership. 

The meetings of the Brotherhood were among the most 
inspiring, as well as perhaps the most important of any 
that took place during the entire convention. The great 
pavilion in Luna Park was literally packed with men 
only, and the enthusiasm was a marked feature and clearly 
indicated the deep interest which Christian men, among the 
Disciples, are taking in the affairs of the churches. This 
was all the more noticeable because this is a somewhat 
new interest. The Conventions of the Disciples in the 
past history of the movement have been characterised by 
a conspicuous absence of the business men connected with 
their churches. For the most part the men delegates of 
the Conventions have been preachers, college professors, 
editors, etc. Very generally only comparatively a few 
business men have appeared in their councils. Evidently 
the new century of their movement begins with a new 
enthusiasm among the business men, and this fact is per- 
haps the most promising sign in the outlook for the future 
days. 

It is worth while just here to note that this new en- 
thusiasm of the men has been mainly produced by the 
active agency of one man, namely, R. A. Long of Kansas 
City, Mo., who is the first president of the Brotherhood 
of the Disciples of Christ. Mr. Long went about arrang- 
ing for the meetings at this Convention in a decidedly 
business manner, bringing all the way from Kansas City a 
splendid band of music, as well as scores of prominent 
workers, while the speakers selected were men of a type 
well-fitted to address audiences such as were brought to- 
gether during the sessions of this society. Everything 
bore the stamp of intense activity. The atmosphere cre- 
ated was not one in which drones could live. It was 
evident from the beginning that only men who were willing 
to make sacrifices for the cause of Christ and to actively 
engage in His service would feel at home where these in- 
spiring leaders were holding forth. 

Mr. Long's presidential address sounded the keynote. 
He was followed by other speakers, namely, Senator George 
T. Oliver of Pittsburg, James H. Allen of St. Louis, T. W. 
Phillips of Pennsylvania, Charles C. Chapman, known as 
the Orange King of California; Secretary P. C. Macfarlane 



814 HISTORY OF THE DISCIPLES OF CHRIST 

of Kansas City, Thomas W. Grafton of Indiana, W. F. 
Richardson of Kansas City, and Arthur W. Holmes of 
Philadelphia. The speech of the last-named gentleman 
was one of the most remarkable made during the entire 
Convention. It was literally on fire from beginning to 
end, and produced a profound impression upon the great 
audience present. 

The addresses at the evening session were also of a 
very stirring character and were made by the following 
gentlemen : Charles H. Watson of Boston, Stephen J. Corey 
of Cincinnati, and Robert Johnson, pastor of the American 
Presbyterian Church of Montreal. 

Evidently this new organisation promises well to be- 
come an important factor in the future progress of the 
Disciple movement. It was an inspiring sight which met 
the view in that great hall, filled with consecrated business 
men, apparently moved by a single purpose, namely, the 
taking of the world for the conquering Christ. 

The next day was devoted to Foreign Missions. Several 
able addresses were delivered, but the most attractive 
feature was the introduction of missionaries who were at 
home on furlough. Most of these made short addresses 
and were heartily cheered by the great congregations pres- 
ent. Three parallel sessions were held during the day 
under the auspices of the Foreign Christian Missionary 
Society, where abstracts of the Annual Report were read. 
The financial receipts for the year 1908-1909 were $350,- 
685.21. Increase over the preceding year $76,360.82. 
Very little business was done during these sessions. 
However, during the afternoon an interesting service was 
held at the James Rees & Sons Company plant, where the 
dedication and launching of the steamboat Oregon were 
witnessed by at least 5,000 delegates. This boat was 
built especially for mission work on the Congo River in 
Africa, and was constructed so that it can be taken apart 
and shipped to its destination. Six thousand dollars were 
raised in about six minutes to complete the payments on 
the little steamer. The outlook for this society was never 
more promising. The work of the past year has exceeded 
all expectations. An additional secretary has been ap- 
pointed, E. W. Allen, Kansas City, Mo., and a resolution 
passed instructing the Executive Committee to provide 
still other secretaries should they be needed. Fifty thou- 



THE CENTENNIAL CELEBRATION 815 

sand dollars have been received for two new colleges: one 
in the Philippines and the other in Africa. 

The next two days were occupied with sections of the 
American Christian Missionary Society, and organisations 
under the auspices of that society. At the first morning 
session, held in Carnegie Hall, the president of the society, 
Charles S. Medbury, delivered his annual address. This 
address dealt with the past, present, and future of the Dis- 
ciple movement, and emphasised very specially the spirit- 
ual side of their plea, holding this to be an important 
factor in their future development. During the day a 
lively feature of the exercises was a discussion with re- 
spect to the next place where the Convention should be 
held. A cordial invitation was extended by the Baptists 
of Boston to bring the Convention to that city next October. 
This invitation was received with marked appreciation, 
but owing to apparently very conclusive reasons, the Con- 
vention was compelled, reluctantly, to choose another 
place. The contest at once became exciting between Des 
Moines, la., and Topeka, Kan., the latter finally winning 
out by a decided majority. 

The president of the American Christian Missionary 
Society for the next year is Peter Ainslie of Baltimore, 
Md., and the two new secretaries are I. N. McCash 
of Berkeley, Cal., and Grant K. Lewis, Long Branch, 
Cal. 

The reports of work done by this society were very 
generally encouraging, decided progress having been made 
in many directions during the past year. It is difficult to 
tabulate this work, as it is represented more or less in 
nearly all the organisations connected with the Disciple 
movement. The report of the year's work by the Board 
of Church Extension was particularly gratifying. The 
total receipts for the year from all sources amounted to 
$197,252.24. The total now in the Church Extension fund 
is $757,621.39. Number of churches aided during twenty- 
one years, 1,261, and these are scattered over forty-three 
States, Canada, and Hawaii; these loans aggregating 
$1,314,361.69. The balance on hand September 30th, was 
$79,842.42. It was also stated that during these twenty- 
one years $922,324.49 have been returned on loans, and 
708 congregations have paid their loans in full, while all 
this has been accomplished with an actual loss of only 



816 HISTORY OF THE DISCIPLES OP CHRIST 

$563. The total new receipts of the Church Extension 
Fund for the year are $99,885.41. 

Several other organisations reported substantial prog- 
ress. Interesting sessions were devoted to the National 
Benevolent Association, Christian Endeavour, Ministerial 
Association, American Temperance Board, and Board of 
Ministerial Relief. Running through all these reports 
there was an optimistic spirit which was characteristic 
of all the sessions of the Convention. Evidently the Dis- 
ciples believe in success, and to believe in success is success 
half won. As an indication of progress the following facts 
and figures are very convincing: Eighteen years ago the 
annual convention of the Disciples of Christ met in Pitts- 
burg. The First Church on the Northside contained all 
the sessions. Then the delegates were considerably less 
than 1,000. The convention now being held is numbered 
by tens of thousands. There are 11,714 churches, 8,752 
Bible schools, 6,861 ministers, 1,327,559 communicants. 
There are 984,883 students enrolled in the Bible schools. 
The total church valuation is $29,742,244. 

Ten years ago the Disciples had 1,121,826 members. 
The present membership is 1,327,559, a gain of 18% per 
cent. 

During these ten years 1,000 churches, with a member- 
ship of possibly 100,000, that are opposed to organised 
effort are not included in present-day statistics. 

During the afternoon and evening of October 15th, 
several colleges connected with the Disciples held banquets. 
Among the most prominent of these may be mentioned 
Transylvania, Butler, Hiram, Drake, and Bethany; the 
last named being attended by nearly 800 of the delegates, 
and presided over by United States Senator Oliver of 
Pittsburg. At this banquet about $6,000 were added to 
the proposed Endowment Fund of $125,000, to be raised 
and presented to the trustees as a Centennial offering, 
in recognition of the great influence Bethany College has 
exerted in carrying forward the Restoration movement of 
the Disciples. 

Saturday, October 16th, was the special Centennial day. 
Three parallel sessions were held during that day and 
evening. These meetings crowded every part of the great 
buildings occupied. Indeed, in many of the places stand- 
ing-room was at a premium, and some overflow meetings 



THE CENTENNIAL CELEBRATION 817 

were held in order to accommodate the great throngs that 
were eager to hear and to see. Perhaps the most distinc- 
tively characteristic meeting was that held in the after- 
noon in the First United Presbyterian Church, entitled 
" The Veterans' Campfire." At this meeting only those 
who were seventy years of age and upward participated. 
Of course all who were present were not veterans accord- 
ing to this rule, but those who were not had a special 
place assigned to them in the room, and occupied that place 
simply as spectators. The Veterans numbered about 250, 
and the meeting was presided over by L. L. Carpenter of 
Wabash, Ind. His address was listened to with profound 
attention by all and was heartily received. He was fol- 
lowed by J. W. McGarvey of Lexington, Ky., who had been 
appointed to make the special address of the occasion. 
President McGarvey was never better in both matter and 
manner. His address was simplicity itself, and in this 
consisted its chief charm. There was no effort at self- 
laudation, nor any eulogy of others. It was a plain state- 
ment of plain facts with the co-ordination of these facts 
into the rise, progress, and present status of the Disciple 
movement. The spirit of the address was beautiful, its 
sympathy was intense, its appropriateness above all praise. 
There was not a note in it that did not harmonise with the 
great occasion. Many tearful eyes were in the audience 
and often the speaker was cheered at the conclusion of some 
eloquent passage which went home to every heart. 

A number of short addresses followed President McGar- 
vey's masterly effort. These addresses were chiefly con- 
cerned with personal reminiscences of the men and things 
in the past history of the Disciple movement. The old 
pioneers received a large share of attention, some of the 
speakers being personally familiar with nearly all the 
chief men who were instrumental in making the movement. 

On the Lord's Day following, most of the pulpits of 
the different denominations in and near by Pittsburg were 
filled by Disciple preachers, but the crowning meeting 
of the whole Convention was held in the afternoon of 
that day. This was a communion service in Forbes Field, 
where not less than 30,000 communicants assembled to 
partake of the Lord's Supper. In addition to these there 
were probably 5,000 more present who came as spectators, 
and who had no very special interest in the Supper itself. 



818 HISTORY OP THE DISCIPLES OF CHRIST 

It is surely a great compliment to the Christian religion 
to be able to say that, notwithstanding this great throng, 
the order was complete, and the silence at times was 
deeply impressive. Never before in the history of Chris- 
tianity had so many persons partaken of the Lord's Supper 
at the same time and place, and never was a great assembly 
like this more conspicuous for the finest decorum. One 
hundred elders served at the tables, and five hundred 
deacons served the great congregation. The elders led 
the thanksgiving in concert and, it is said by those who 
were in position to hear, that their voices swelled up in 
perfect unison into a great chorus which could be heard 
at considerable distance. The movements of the elders 
and deacons were directed by Wallace Tharp of Pittsburg, 
from a central position commanding the entire audience. 
By means of a small flag he was enabled to indicate each 
step of the programme, and so completely was everything 
understood that not a single mistake was made from be- 
ginning to end. 

The whole service occupied little more than an hour, 
though there were several inspiring songs sung, as well as 
appropriate Scriptures read. The following description 
from the Pittsburg Post gives a vivid picture of this great 
gathering, and is copied here because it was written by 
an entirely independent observer: 

" The religious fervor of early comers was kept in check with 
difficulty as the audience gathered. Song broke forth in- 
voluntarily from lips here and there in the vast assemblage 
during the wait. Section by section, in each a greater number 
of persons seated than contained in any congregation, the 
air of some well-known, well-loved hymn spread until a mighty, 
united paean of praise reverberated through the stands. 

No individual's voice could have reached the confines of 
the audience. Communicants recited in unison the Lord's 
Prayer, a Scripture reading, and the benediction. Two prayers 
were read similarly by 100 elders officiating at tables at in- 
tervals about the semi-circle. 

Rev. Dr. Wallace Tharp, pastor of the First Christian 
Church, Northside, was in charge. He took his station well 
within the enclosure of the grandstand wings, the spot recently 
designated in baseball parlance as home plate. Behind him 
was a massed chorus of 200 voices. Announcements by mega- 
phone were scarcely required, owing to careful explanations 
in the programme. Signals for the commencement of each 
part of the service were given with a flag. 



THE CENTENNIAL CELEBRATION 819 

Remarkable contrast of the gathering with the great crowds 
attending the world's champion baseball games last week 
formed an impressive feature. In the number of persons 
within the gates the events were almost on a par, but yester- 
day's songs and prayers replaced cheering. The sober expres- 
sion and devout demeanour of worshippers were in startling 
opposition to the frenzied contortions and vociferous enthu- 
siasm to which are accustomed those who have visited the scene 
in baseball season. 

Less than fifteen minutes sufficed, so excellent were arrange- 
ments, for every member of the enormous crowd to be given 
an opportunity to partake of the bread\ The passing of the 
wine took but little longer. No disorder marred the exercises 
and little discomfort was occasioned on entering and leaving 
the field. 

A word, a mild request, was sufficient to secure absolute 
quiet. In spite of unusual surroundings, realisation was 
brought home of the hallowed nature of an event which alone 
permitted the 50,000 visitors within Pittsburg's gates to par- 
ticipate in an observance which is a necessary part of the de- 
nomination's services each Sunday. 

The gathering was of necessity spectacular in itself, but 
features of an unusual nature were carefully avoided. Fol- 
lowing the service the glass goblets used in partaking of the 
wine were eagerly sought as cherished souvenirs. 

As the mighty congregation rose and at a signal, led by 
the chorus and eight cornets, raised their voices in the words 
of a hymn known the world around, ' Nearer My God to Thee/ 
every seat in the grandstand and left field bleachers was occu- 
pied. Soon the overflow formed a wide-flung crescent, with its 
tips resting at the extremities of the grandstand wings and 
extending across the field some distance back of the chorus 
and leader. 

' Blest Be the Tie That Binds,' sung in unison by 26,000 
persons of all religious denominations and of nearly all the 
nations of the world, rising in one great swelling anthem, 
brought to a close the remarkable celebration. 

There can be no doubt about the influence which this 
great gathering in commemoration of the Lord's death and 
suffering must have had upon the people who witnessed it. 
One thought at least must have been predominant in every 
heart. Could anything else have brought so many devout 
people together and kept them in the reverential mood 
which characterised them, than . the Cross of Christ? 
Surely it was a demonstration of the truth of that saying 
of the Master, " I, if I be lifted up from the earth, will 
draw all men unto Me." Those who imagine that Chris- 
tianity is dead, or dying, would have had an object lesson 



820 HISTORY OF THE DISCIPLES OP CHRIST 

had they been present at this celebration of the Lord's 
Supper. It was the crowning feature of the whole 
Convention, the event around which everything else re- 
volved. 

It is worth while just here to re-state what has already 
been emphasised in the preceding chapters of this volume, 
that the celebration of the Lord's Supper on the first day 
of every week has been a cardinal feature of the Disciple 
Church from the beginning of their movement to the present 
time. Nor has this feature lost any of its interest. It 
has rather grown in its interest, though in latter years, 
and in some churches, it is perhaps not allowed to occupy 
as much time and as prominent a place as it is entitled 
to in view of the relation it sustains to the Christian in- 
stitution. However, for the most part the Disciples would 
give up any other portion of the Lord's Day services before 
they would surrender the Lord's Supper, and this fact itself 
is a strong proof of their faithfulness in maintaining the 
cardinal principles of their religious movement. 

The echoes of the celebration at Pittsburg will go down 
the ages, and wherever these echoes are heard they will 
be exhortations to the Disciple hosts of the future to main- 
tain faithfully the institution which keeps in memory 
the death of Christ, the fundamental fact of the Christian 
religion ; and the Lord's Supper, the most historic fact con- 
nected with the Disciple movement. 

The two succeeding days were occupied chiefly with de- 
partment programmes, but these cannot be described in 
detail. Perhaps the most important of these was the meet- 
ing on Thursday of the evangelists. The speakers at this 
meeting were among the most eminent evangelists con- 
nected with the Disciples of Christ. No other religious 
people excel the Disciples in evangelistic fervour, and none 
can claim greater success in evangelistic work. The men 
from the field gave very conclusive evidence as to the 
methods that must be employed in order to have the best 
success. There was perfect harmony pervading all their 
messages, though there was some difference with respect to 
certain features of their work. This, however, has always 
been regarded as the God-given right of every Disciple of 
Christ, namely, to differ but not to divide. 

No department of the year's work showed greater prog- 
ress than that of the Bible School, usually termed Sunday- 



THE CENTENNIAL CELEBRATION 821 

school. All reports from this field were of a most en- 
couraging character. Undoubtedly the Disciples are giv- 
ing very special attention to the religious education of 
the young, and the training of teachers for this work has 
become a marked feature of nearly all the churches. 

The great Convention closed on Tuesday evening, the 
19th. Many of the delegates had already gone home, but 
enough remained to make the last meeting one of the mem- 
orable meetings of the Convention. So ends the first One 
Hundred years of a religious movement which has already 
impressed itself upon all the continents of the world, and 
in America the Disciples have become one of the most 
aggressive religious bodies of all the Protestant churches. 
What another century will bring forth of course no one 
can tell, but unless all signs fail it is certainly highly 
probable that the principles for which the Disciples con- 
tend will become more and more the battle cry of the 
Christian hosts who are to ultimately take this world for 
Christ. 

The great Centennial Celebration was a distinct em- 
phasis upon the fact which has been contended for all 
through this volume, namely, that the Disciple movement 
is necessary in order to unite the Christian forces and 
carry the Gospel successfully in the conquest of the na- 
tions. The spirit of the entire Convention was a constant 
recognition of a Providential guidance throughout the one 
hundred years of the Disciple movement. While, in all 
that was done, honour was given to the names of the heroes 
that had fallen in the conflict, at the same time supreme 
honours were accorded to Him who has always been recog- 
nised, not only as the foundation of the church, but also as 
the leader of the mighty hosts who have won the battles of 
the past. This predominant spirit is summed up in the 
following Centennial Hymn written for the occasion: 

One hundred fruitful years have rolled away, 
Our faithful pioneers have gone to rest; 

And here on this memorial, happy day, 

We honour those who now are with the blest. 

But while we honour all our sainted dead, 
We'll praise him most who made their lives complete, 

We'll place the victor's crown upon his head, 
While all assembled here bow at his feet. 



822 HISTORY OF THE DISCIPLES OF CHRIST 

Then, gracious Lord, accept the praise we bring, 
'Tis all on earth we have to offer thee; 

Make glad our thankful hearts while now we sing 
Thy praise on this our second jubilee. 

And as we turn to meet the coming strife, 

May thy strong arm uphold and keep us still, 

Be to us yet the Way, the Truth, the Life, 
And we will try to humbly do thy will. 



BIBLIOGRAPHY 



Life of J. T. Johnson. Rogers. 
Life of L. L. Pinkerton. 

Shackelford. 
Life of John Smith. Williams. 
Life of Elijah Goodwin. 

Mathes. 
Life of a Pioneer Preacher. 

Mitchell. 
Life of Walter Scott. Baxter. 
Life of James A. Garfield. 

Green. 
Life of Knowles Shaw. 
Life of A. Campbell. Grafton. 
Life of Judge Black. Clayton. 
Life of Timothy Coop. Moore. 
Life of Isaac Errett. Lamar. 
Life of Jacob Creath, Jr. 

Donan. 
Autobiography of Samuel 

Rogers. 
Autobiography of Frank G. 

Allen. 
Memoirs of A. Campbell. 

Richardson. 
Memorial of J. K. Rogers. 

Carr. 
Life and Times of B. Franklin. 
Heatherington. 
Life and Times of J. T. Walsh. 
The Living Pulpit. Moore. 
The Old Faith Restated. 

. Garrison. 
Early History of Disciples in 
Western Reserve. Hayden. 
Dawn of Reformation in Mis- 
souri. Haley. 
Reminiscences and Sermons. 
Frazee. 
Home Life of A. Campbell. 

Mrs. Campbell. 
Man Preparing for Other 

Worlds. Moore. 
Preacher Problems. Moore. 
Supremacy of the Heart Life. 
Moore. 



Gospel Restored. Scott. 

Origin of the Disciples of 
Christ. Longan. 

Fundamental Error of Chris- 
tendom. Moore. 

Plea of the Disciples of Christ. 
Moore. 

Campbellism Examined. 

Jeter. 

Review of Campbellism Ex- 
amined. Lard. 

Our Living Evangelists. 

Lobingier. 

Principles of a Religious 
Reformation. Richardson. 

Personal Recollection of Par- 
dee Butler. 

Story of an Earnest Life. 

Davies. 

Life of George Edward 
Flower. Errett. 

Reminiscences of J. A. Gar- 
field. Fuller. 

Tale of a Pioneer Church. 

Vogel. 

Life of David Purviance. 

Sketches of Our Pioneers. 

Power. 

Pioneer Preachers. Evans. 

Christian Missions. Green. 

Reformation of the Nineteenth 
Century. Garrison. 

Iowa Pulpit. Painter. 

Autobiography of S. K. Hos- 
hour. 

Works of B. W. Stone. 

Mathes. 

Men of Faith. Rogers. 

The Plea of the Pioneers in 
Virginia. Hodge. 

Historical Documents. 

Young. 

Churches of Christ. Brown. 

Literature of the Disciples of 
Christ. Monser. 



824: 



BIBLIOGEAPHY 



The Rise of the Current Ref- 
ormation. Van Kirk. 

The Early Relation and Sepa- 
ration of Baptists and Dis- 
ciples. Gates. 

Alexander Campbell's Theol- 
ogy. W. E. Garrison. 

Life of W. K. Pendleton. 

Power. 

Men of Yesterday. Grafton. 

City of the Great King. 

Barclay. 

The Disciples of Christ. 

Gates. 

Disciples of Christ. Tyler. 

Life of B. W. Stone. Rogers. 

American Christian Review. 

Christian Standard. 

Christian Messenger. 

British Millennial Harbinger. 

Heretic Detector. 

Gospel Advocate. 

Christian Quarterly. 

Lard's Quarterly. 



New Christian Quarterly. 
Christian-Evangelist. 
Apostolic Times. 
Christian Age. 
Protestant Unionist. 
Christian Commonwealth 
Apostolic Guide. 
A. Campbell's — 

Popular Lectures and Ad- 
dresses. 

Campbell on Baptism. 

The Christian Baptist. 

Millennial Harbinger. 

The Christian System. 

Debate on Roman Catholic 
Religion. 

Lectures on the Pentateuch. 

Evidences of Christianity. 

Living Oracles. 
Campbell and Rice Debate. 
Campbell and Owen Debate. 
Campbell and Walker Debate. 
Campbell and McCalla De- 
bate. 



INDEX 



Ages of development, 176 

Allen, Thomas M., an old-school 

gentleman, 285; how a convert 

joined him, 285, 286 
Armageddon, Battle of, 36 
Atkinson, A. M., 721 

Baptism, infant, arguments against, 
147-180; the design of, 179, 180; 
an incident illustrative of the 
new doctrine of, 190; a modern 
statement of the design of, 199- 
208; why objections were made to 
the Disciple view of, 108, 109; 
place it occupies, 209, 210; means 
immersion as certainly as manus 
means a hand, or penna a pen, 
330 

Baptists and Disciples: their union 
and what came of it, 157, 158; 
difference between them, 158-161; 
final separation, 212; separation 
gradual, 212; no formal exclu- 
sion, 214; effect of separation, 
222, 223; Disciples forced to 
withdraw from Baptist churches, 
271, 272; co-operation in trans- 
lating the Bible, 478; Dr. Jeter's 
unseemly attack, 478; Dr. John 
L. Waller and Dr. S. W. Lynd 
favourable to the Disciples, 479; 
Dr. Jeter's book reviewed by Mr. 
Campbell and Mr. Lard, 480; 
conference between Baptists and 
Disciples at Richmond, Va., 589 ; 
report of the conference by Dr. 
Jeter, 590-592; report by the sec- 
retaries, 593; declaration of be- 
lief submitted by Baptists, 594, 
595; response of the Disciples, 
596, 597; overtures of union from 
the Free Baptists, 607 

Bentley, Adamson: an enthusiastic 
convert, 230; his influence as a 
preacher, 230 

Bethany, its location, 138, 365 

Biblical interpretation, 322-328 ; 
Alexander Campbell's rules, 331- 
334 

Big Four, the, 282 

Broaddus, William F., Mr. Camp- 
bell's estimate of him, 381-387 

Brush Run Church organised, 131 ; 
Lord's Day celebrated, 132; mem- 
bers immersed, 143 



Burnett, D. S.: member of Enon 

Baptist Church, 229; his death 

and character, 559 
Business men, their right to a place 

in history, and some of the 

prominent men, 749-758 



Campbell, Thomas: credit for in- 
augurating the Disciple movement, 
97; specially qualified for it, 98; 
his early ministry and removal to 
the United States, 99; charged by 
his Seceder brethren with heresy, 
100; pain experienced by sepa- 
ration from his brethren, 101, 
102; separation did not interrupt 
his ministerial labours, 103; his 
celebrated dictum "where the 
Scriptures speak, we speak," etc., 
105-107; his hesitancy regarding 
the practical application of his 
own rule, 107-109; did not reckon 
with the strong opposition, 121; 
applies to the Synod of Pitts- 
burg for membership in the Pres- 
byterian Church, 122; his applica- 
tion rejected, 123; he did not 
mean to give up his plea for 
Christian union, 124; his death 
and character sketch, 465, 466; 
testimony of personal friends, 467, 
468 

Campbell, Alexander: when and 
where born, 125; arrived in 
America, 125; reads the proof 
sheets of the Declaration and Ad- 
dress, 126; how he regards his 
father's movement, 127; delivers 
an address before the Christian 
Association of Washington, Pa., 
128; agreement between himself 
and father in their respective 
views, 129; influenced by the Hal- 
danes of Scotland, 130; makes 
several preaching tours, 133; the 
hero of a crisis, 134; preparation 
for his great work, 135; his mar- 
riage, 137; first child born, 138; 
considering infant baptism, 139; 
is immersed, 140; his own account 
of his change of views, 140-143; 
his opinion of the Baptists, 153- 
156; his sermon on the Law, 162, 
163; joins Mahoning Association, 



825 



826 



INDEX 



163; debates with Rev. John 
Walker and Rev. William Mc- 
Calla, 165; starts the Christian 
Baptist, 166; his summary of 
events from life of his father, 1 TO- 
NS; his views concerning the 
design of Baptism and Salvation, 
193-198; discontinues the Chris- 
tian Baptist, 214; what he 
thought of the Trinity, 270, 271; 
he replies to S. M. McCorkle over 
the pseudonym of a reformed 
clergyman, 304 ; writes about elec- 
tion and reprobation, 306; debate 
with Mr. Owen, 337; debate with 
Bishop Purcell, 338, 339; sees 
some of the fruits of his own 
teaching, 342, 343 ; his lectures on 
the Pentateuch, 363, 364; his aim 
in founding Bethany College, 364, 
365; his long address at Lexing- 
ton, Ky., 381; excursion to Vir- 
ginia. Maryland, Pennsylvania, 
and New York, 389; visits Vir- 
ginia, Georgia, and South Caro- 
lina and later southern Ohio, Mis- 
souri, and Illinois, 429; visits 
England, 436; his imprisonment 
at Glasgow, 436; highly honoured 
in England, 437; his eulogy on 
Jacob Creath, Sr., 452; his death, 
516; his character and work, 517- 
521; his mantle fell on no one, 
554 
Carmen, I. N., 496 
Centennial celebration, 759 
Centennial programme, 770-777 
Challen, James, first pastor of Syca- 
more Street Christian Church, 
Cincinnati, Ohio, 229 
Christian Association : when formed, 
109; cut off from fellowship with 
the denominations, 131 
Christian Endeavour work, 770 
Christian Statesmen: sketch of 
President Garfield, 724-731; J. S. 
Black, 732; Richard M. Bishop, 
733; Francis Marion Drake, 734; 
Ex-Senator Carmack, 734; other 
names of statesmen, 735 
Christians among the sects, 347-349 
Christianity and Mohammedanism 

compared, 26 
Coincidence in discovery, 20 
Communion question, discussion by 
Isaac Errett, George W. Elley, 
W. K. Pendleton, Benjamin Frank- 
lin, and Robert Richardson, 502- 
508 
Converts, 2,000 every three months, 

377 
Coop, Timothy: becomes interested 
in America, 226; his death, 226, 



227; some elements of his char- 
acter, 228, 229 
Creath, Jacob, Sr. : his death, 475; 
his character, 476, 477 



Debate, Campbell and Rice, 402-406; 
advantages and disadvantages of 
debates, 407-409 

Declaration and Address, 33; a plea 
for Christian union, 33; when de- 
livered, 110; analysis of the docu- 
ment, 110-117; the address fol- 
lowed by an appendix, 118, 119; 
119-120; reasons why its prin- 
ciples were rejected by the de- 
nominations, 144 

Education: in the family and col- 
lege, 357, 358; Bacon College, 358; 
Bacon College removed from Har- 
rodsburg to Lexington, 362; 
Bethany College founded, 362, 
363; Mr. Campbell's view of edu- 
cation, 366-368; donations to 
Bethany College, 369; Mr. Camp- 
bell's first commencement address 
at Bethany College, 370-375; 
Franklin College, Hiram College, 
Christian College, Orphan School 
at Midway, Ky., 461-462; some 
supposed evils of many colleges, 
462, 463; why many colleges were 
started, 687, 688; prominent edu- 
cators, 686; Bible chairs, 688, 689 

Errett, Isaac: his defense of Dr. 
Barclay, 455, 456; becomes pastor 
of the church at Muir, Mich., 
499; replies to Richard Hawley 
on the communion question, 500; 
writes on the communion question 
in the Millennial Harbinger, 501, 
502; starts the Christian Stand- 
ard, 524; pastor of a church at 
Ionia, Mich., 524; the man and his 
work, 524-553 

Evangelical Alliance. Mr. Campbell's 
opinion of it, 429-430 

Evangelism, the old and the new, 
659; correct views of conversion, 
660; Dr. Garrison's view, 664, 
665; apostolic evangelism, 666- 
669; a view from Pentecost, 670- 
673; the need of the present hour, 
674; some of the evils of modern 
evangelism, 675-679; list of Dis- 
ciple evangelists, 680, 681 

Evangelistic zeal continued, 376; 
great meeting held in Louisville, 
Ky., 482, 483 

Fall, Phillip S., elected trustee of 
Bethany College, 369 



INDEX 



82' 



Fanning Tolbert, editor of Gospel 

Advocate, 523 
Federation: action of the General 

Convention in respect thereto, 703 ; 

action criticised, 705 
Franklin, Benjamin: editor of the 

American Christian Review, 523; 

opposed the missionary society, 

560; his reply to Pres. Milligan's 

eirenicon, 583, 584 

Gano, John Allen, a great exhorter, 
285 

Green, F. M., corresponding secre- 
tary of the American Christian 
Missionary Society, 611 

Hayden, William : his great activity, 
282, 283; his death, 516 

Henry, John: next to Walter Scott 
in power as evangelist, 284; anec- 
dote of him and Thomas Campbell, 
284 

Henshaw, James: his death, 599 

History: relation to prophesy, 19; 
unveiling prophesy, 29, 30 

Infant Baptism: a tradition of the 
Fathers, 145; unscriptural, unrea- 
sonable, and unnecessary, 146; 
some of its evils, 146-148; why it 
is continued, 148; illustrated by 
Mr. Jones' kitchen range, 148 

Johnson, John T. : the impersonifica- 
tion of enthusiasm, 283; associ- 
ated with B. W. Stone, 284; 
associate editor of the Christian 
Messenger, Jacksonville, 111., 339 ; 
union meeting at Lexington a dis- 
appointment to him, 388; financial 
scheme, 413, 414; his view of the 
work accomplished, 414-416; his 
death, 469; his fine character and 
work, 470-472; Walter Scott's 
tribute to his worth, 472-475 

Liberty, plea for, 604 

Literature of the Disciples, 690-695 

Looking backward, 778 

Loos, Charles Louis, his estimate of 
the " Reformers " and " Chris- 
tians," 296 

Love, the Wetterhorn, or great 
Scheideck, 95 

i 
Mahoning Association : its articles of 

faith, 169, 170; its meeting at 

Canfield, Ohio, 176; meeting at 

New Lisbon, Ohio, 178 
McCorkle, S. M., essays concerning 

the millennium, 304 
Millennial Harbinger: when started, 



214; preface to first number, 216- 
221 

Milligan, Robert: President of Ken- 
tucky University, 581 ; offers an 
eirenicon for society and anti- 
society men, 581, 582 

Missionaries: Dr. J. T. Barclay sent 
to Jerusalem, 449 ; J. O. Beardsley 
sent to Jamaica, 483; other work- 
ers sent out, 630-634; deaths of 
missionaries, 635 

Missionary work: in England, and 
some of the workers there, 630; 
in Denmark, France, and Turkey, 
631; in India and Japan, 632; in 
China and Africa, 633, 634; in 
Honolulu and the Philippines, 634 

Mormonism: its origin, 300; why the 
Disciples rejected it, 303; why it 
had influence, 309 

Munnell, Thomas: not the author of 
the "Louisville Plan," 576; a 
great secretary, 611; his article 
on " Indifference to Things In- 
different," 612-616 

Names, a question of, 307-309 

Newspapers and Periodicals: list of 
Monthlies and Weeklies, 488; 
Lard's Quarterly — magnifying lit- 
tle things, 511; Apostolic Times 
started, 556; a suggestive inci- 
dent, 557; the Christian Quar- 
terly launched, 558; Dr. Power's 
tribute to the Quarterly's worth, 
559; the Gospel Echo, Christian 
and Evangelist, 560; the Inde- 
pendent Monthly started, 557; the 
Christian Standard saved from 
failure, 600-602; the Christian 
Standard attacked by the Apos- 
tolic Times, 602; the Standard's 
vigorous reply to the Apostolic 
Times, 602-603; Millennial Har- 
binger discontinued, 605 ; the Har- 
binger's great value to the cause, 
606; government by newspaper, 
698; governing power of the 
Millennial Harbinger, 699; papers 
working together, 699, 700; per- 
sonal journalism passing away, 
701 

Negro education and evangelisation, 
117 

Nineteenth Century, a new era, 23 

Opinions and faith, 329 

Opposition useful, 509 

Order, essay on; church organisa- 
tion, 312, 313; true idea of the 
church, 314, 315; the church at a 
city or in the provinces, 314-316 

Organ question: discussed by Moses 



828 



INDEX 



E. Lard, A. S. Hayden, Benjamin 
Franklin, John W. McGarvey, and 
Isaac Errett, 510 

Oriental religious progress, east- 
ward, 27 

Outlook of the Disciples in 1909, 
760-767 

Pendleton, W. K.: elected vice- 
president of Bethany College and 
marries Mr. Campbell's daughter 
Lavinia, 421; character sketch, 
421-428; takes a backward look at 
the close of 1859, 484-487; review 
Russellism, 499; elected presi- 
dent of Bethany College and 
editor-in-chief of the Millennial 
Harbinger, 522; his remarks on 
President Milligan's eirenicon, 585- 
586; appointed one of the editors 
of the Christian Standard, 607 

Perfectness, wrong view of, 354-355 

Personal element in the movement, 
723 

Pinkerton, Dr. L. L.: as an editor, 
577; as a preacher, 578, 579 

Pioneers in Kentucky, Ohio, Indiana, 
Illinois, Missouri, and Iowa, 340, 
341 

Plan of salvation and obedience to 
it, 210 

Plea of the Disciples, 36; its Bibli- 
ology, 37, 38; its Theology, 39; 
its Christology, 44-55; its Pneu- 
matology, 55-61; its Anthropol- 
ogy, 62-65; its Soteriology, 65-68; 
its Ecclesiology, 69-72 ; why ^its 
success, 72; its scripturalness, 73; 
its reasonableness, 74; its sim- 
plicity, 74-77; its comprehensive- 
ness, 78, 79; its unity, 79-80; its 
consistency, 80, 81; its prac- 
ticality, 82, 83; its conservatism, 
83, 84; its liberalism, 84-86; its 
progressiveness, 86, 87; the cer- 
tainty it assures, 88, 89; its un- 
sectarianism, 89-94 
Progress nearly always westward, 

25; never in straight lines, 26 
Prominent preachers and educators, 
735-746 

Raines, Aylett: sketch of his life, 
286-294; why special attention 
given to his case, 295 

Reconstruction period: its begin- 
ning, 33, 34; the change provi- 
dential, 34 

Redstone Baptist Association: Dis- 
ciples urged to join it, 152; plan 
to exclude Mr. Campbell, 163, 165 

Reformation of the Nineteenth Cen- 
tury: its origin, 21; time inaugu- 
rated, 22; time propitious, 22; 



place appropriate, 23; antecedent 
movement, 30, 31; three periods, 
31, 32; a movement rather than 
church or churches, 9; a mathe- 
matical formula, 9; need of 
reformation, Mr. Jeter's view, 11; 
classification of stages, 12; why 
the term " Disciple " is used, 13 ; 
becomes more and more aggres- 
sive, 223; some of the churches 
early in the movement, 224-226 
Reformers and Christians: differen- 
ces between the two bodies, 251- 
253; some of the leaders, 252; 
the Christian Messenger helping 
the union between the two bodies, 
253; definite steps taken for 
union, 253; what each brought 
into the union, 255; sketch of the 
union meeting in 1832, 255-260; 
John Smith and John Rogers sent 
out as evangelists, 261 ; John 
Smith's address to his brethren, 
261-265; John Roger's account of 
the union, 266; B. W. Stone's ac- 
count of it, 267, 268; some of the 
Christians not immersed, 268, 
269; some drawbacks of the union, 
269; union finally consummated, 
269 ; spirit of this union spread to 
other states, 274; Love, the domi- 
nating influence, 275 
Religious outlook in 1838, 343, 344 
Restoration Movement: compelled to 
change from Reformation to Res- 
toration, 319-321; necessity for 
studying the Word of God, 329; 
fairly launched, 335, 336; pro- 
gressing along the lines of emigra- 
tion, 342; danger of running off 
the track, 345, 346; reaching the 
rising of the sun, 357; character- 
ised by three things, viz., interest 
in education, multiplying churches, 
and growth or organisation, 411, 
412; origin in England, 432; dif- 
ference between the movement in 
England and America, 433-435; 
want of success in England, 435; 
passing out of the chaotic period 
and a second generation of preach- 
ers, 464; rapid increase of num- 
bers, 522; some of the men of the 
seventh decade, 555; the ghosts of 
some mistakes, 556; letters of 
David King to American churches, 
588; spread of the movement to 
Australia, 598; a new crisis ap- 
proaching, 606; three great things 
for which Disciples contended, 663 ; 
what the Disciples believe and 
teach, 706-709 ; Disciples changing 
somewhat their method of effect- 






INDEX 



829 



ing Christian union, 711; working 
at Christian union, 712; Disciple 
platform broad enough for all, 
746-749; providential as regards 
time, place, and person, 778-780; 
its contribution to religion, 781- 
807 

Richardson, Dr. Robert: character 
sketch, 280-282; view of opinion- 
ism, 496-498 

Rogers, John, his view of the 
"Jerks," 240-242 

Rogers, Samuel, one of the earliest 
pioneers in Kentucky, 285 

Roundheads and Cavaliers, 28 

Russell, W. S., 495 

Scott, Walter: character sketch, 
178, 179; his generalisation of the 
scheme of redemption, 183, 184; 
the influence of his preaching, 
185; his generalisation of the 
Gospel, 186, 187; men associated 
with him, 189; removes to Car- 
thage, Ohio, 417; removes to Pitts- 
burg and edits Protestant 
Unionist, 418; his death, 512; de- 
scribed as a preacher, 513-515 

Sectarianism among the Disciples, 
350-352 

Shannon, James: president of Bacon 
College and Missouri State Uni- 
versity, 358; inaugural address at 
Bacon College, 360-362; side issues 
must be avoided, 465 

Smith, John: his death and char- 
acter, 599, 600; his life by John 
Augustus Williams, in controversy, 
604-605 

Societies: American Christian Bible 
Society, its organisation, consti- 
tution, and officers, 418-420; Mr. 
Campbell's objection to it, 420; 
vote of confidence in it, 477; 
finally discontinued, 477 

American Christian Missionary 
Society: first meeting, 440; its 
origin, constitution, and officers, 
441, 442; report of first meeting, 
443-445; great men in attendance, 
445, 446; Mr. Campbell's appre- 
ciative notice of the society, 446, 
447; marks an important era in 
the history of the Disciples, 448; 
progress made, 768; beginning of 
State societies, 451-458; opposi- 
tion to societies is of some value, 
458-460; The Publication Society 
attacked by Mr. Pendleton, and 
defended by Mr. FrankKn, 481; 
Kentucky Christian Education 
Society organized, 482; origin of 
the "Louisville Plan," 561, 562; 



The Louisville Plan as passed by 
the Convention, 563-565; The Mis- 
sionary Society discussed by the 
Christian Quarterly, 567-575; dif- 
ferences between society men and 
anti-society men, 580; anecdote 
illustrating ignorance of the Anti- 
Society opposition, 587; lessons 
of the "Louisville Plan," 610; 
Foreign Christian Missionary So- 
ciety, formation of, 618, 619; de- 
finite organisation and constitu- 
tion, 620; first set address de- 
livered, 621; economy observed 
in management, 624; its aim at 
world-wide missions, 625, 626; 
annual income since organisation, 
636; silver jubilee anniversary, 
637; Christian Woman's Board of 
Missions, 638; organisation and 
some of the prominent movers, 
639; constitution and by-laws, 
642-646; financial record, 647; 
the extent of the field occupied, 
648; value of the society, 649; 
Church Extension Society: when 
started, 650; meeting a great 
need, 651; some of the work ac- 
complished, 652; a revival of 
church building, 653; some of 
the great buildings erected, 
654; National Benevolent Asso- 
ciation, 655; noble work it 
has done, 656-658; great Mis- 
sionary conventions, 714, 715; 
churches founded by the American 
Christian Missionary Society, 717; 
Ministerial Relief Society, 718- 
720; the Disciple Congress, 718; 
organisation of the Brotherhood 
of the Disciples of Christ, 749, 
750; ministerial association, 750 
Springfield Presbytery: its forma- 
tion, 242; last will and testament 
of, 243-245 ; reasons for dissolving 
the body, 245, 246; effect of pub- 
lishing the last will and testa- 
ment, 246, 247 

Stockton, R. H.: his noble gift to 
the National Benevolent Associa- 
tion, 657 

Stone, Barton W.: his birth and 
early education, 232 ; religious ex- 
periences, 233, 234; he visits Ken- 
tucky, commenced preaching at 
Cane Ridge and Concord, 234; 
describes religious exercises de- 
nominated " Jerks," 235-238 ; 
meets with discouragements, 247, 
248; watches with much interest 
the Campbellian movement, 249; 
meets Alexander Campbell for the 
first time, 250; assists in planting 



830 



INDEX 



some great churches, 250 ; removes 
to Jacksonville, Illinois, and 
edits the Christian Messenger, 
339; visits Indiana, Ohio, and 
Kentucky, 389, 390; gives his im- 
pression concerning the movement 
and its needs, 391; continues his 
duties as editor of the Christian 
Messenger, 393; writes a letter of 
advice to a young man, 393, 394; 
starts on his last preaching tour, 
394; his alleged unitarianism and 
his personal denial, 396-400; his 
loss to the restoration movement, 
401 ; his influence, 402 
Summing up the Century, 808, 809 
Sunday Schools: great interest in 
them, 450; appointment of Com- 
mittee on Sunday School Litera- 
ture, 450; great revival in them, 
769 



Thomas, Dr., his heresy, 389 

Union of Christians: not denomina- 
tional but Christian, 151; union 
with the Baptists, 157, 158 

Union meeting at Lexington, Ken- 
tucky, 378-379 

Wallace, James, starts Christian 
Messenger in England, 432 

War Period: Disciples generally op- 
posed to war, 490; moderation 
shown by the Disciples during 
the Civil War, 491; trouble in 
the American Christian Mission- 
ary Society, 492, 493; address to 
Missouri Disciples, 494, 495 

Wellsburg Church: its organisa- 
tion, 163; articles of faith, 164 

Year 1848 notable, 437 
Yearly meetings and co-operation, 
417 































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